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land_n	find_v	great_a	king_n	3,579	5	3.5272	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17722	Thirteene sermons of Maister Iohn Caluine, entreating of the free election of God in Iacob, and of reprobation in Esau A treatise wherin euery Christian may see the excellent benefites of God towardes his children, and his maruelous iudgements towards the reprobate, firste published in the French toung, & now translated into English, by Iohn Fielde, for the comfort of all Christians.; Treze sermons de l'election gratuite de Dieu en Jacob et de la rejection en Esau. English	Calvin, Jean, 1509-1564.; Fielde, John, d. 1588.	1579 (1579)	STC 4457; ESTC S107264	201,134	366

further that which is heere giuen vs let vs apply for our helpe too make vs run on the more swiftly but if there bee any thing that hinder vs yea though it were our very eye as our Lord Iesus Christ saith that our eye may rather bee plucked out and wee rather desire too enter into the kingdome of Heauen blinde then hauing al our senses sounde to go into euerlasting destruction So then to conclude let vs rather loue hunger thirst then to cramme and stuffe our bellies and in the meane time not to regarde euerlasting lyfe For wee must not bee so snared in these corruptible and transitorie thinges that wee can not alwayes lift vp our senses and affections on high to the end through hope to be Citizens of the kingdome of heauen But nowe let vs fall downe before the maiestie of our good God in acknowledging our offences praying him that it will please him in such sorte to make vs to feele them that it may serue to make vs there to open them and that wee may learne in such sorte to fight against all temptations that if wee must indure many pouerties and miseryes in this worlde howsoeuer it bee that this doe not turne vs to wickednesse and make vs to decline from the right pathe but that euery one maye heere resiste bothe him selfe as also all his desires and all his passions and that wee may serue our GOD in such sorte that if it will please him to proue our patience in leauing vs destitute of meanes and of the commodities of this worlde that wee may beare all with a quiet and peaceable courage vntill wee be receiued into this blessed inheritaunce where we shall not lacke any thing what soeuer it bee but there wee shall haue the fulnesse of all ioy and happynesse That not onely c. ❧ The sixth Sermon of Iacob and Esau Genesis 26. 1 Now there was a great famine in that land farre greater then that first famine that was in the daies of Abraham Wherefore Isaack went vnto Abimelech the King of the Philistines into Gerar 2 For the Lorde appearing vnto him had sayde Goe not downe into Egypt but dwel in the land which I shall tel thee 3 Be a straunger in this land and I will be with thee and blesse thee For to thee and thy seede I will giue all these countryes that I may establish the othe which I haue sworne to Abraham thy father 4 I will multiply thy seede that it may bee infinite as the starres of Heauen and I will giue vnto thy seede all these Countryes and all the nations of the Earth shall repute them selues blessed in thy seede 5 Because that Abraham obeyed my voyce and obserued my ordinaunce my commaundementes my statutes and my lawes WEE sawe yesterday howe Iacob forsooke his meate for that spirituall benefite which GOD had promised vnto him and heereby it appeareth that he had more care of his soule than of his body Here we haue an example though not altogither like in Isaack his father yet cōming very neere it For we see how Isaack had more regarde to the spirituall inheritance than to all that concerned this brittle and transitorie life Hee was oppressed with famine there is no doubt but that it was not his ease to goe into Egypt But when he was let by an expresse commaundement it was a signe that his courage tended thitherwardes because his commoditie likewise drew him God staieth his iourney and hee obeyeth Wee see then that Isaack lefte not onely a messe of Pottage but hee seeing that hee coulde endure much woe for a yeeres space notwithstanding hee withhelde himselfe and sought no refuge in Egypte and remayned in the land of Gerar which specially coulde not be altogither exempted frō pouertie which was a parte of that countrie For it is impossible when there is any famine but that the neighbour and neere places must also feele it It may easily be gathered that then there was no dearth in Egypt So that Isaack heere sheweth vs that although temptations be great if we bee destitute of that which is necessary to maintaine vs that yet notwithstanding we must alwaies hold vs to the wil of God and rather forget all our cases and prepare our selues patiently to suffer al wante and necessitie than to seeke our commodities as it were against the will of god This is the first poynt that we haue to marke in this history Nowe it is sayde There was a great famine in the land a greater then that former that was in the dayes of Abraham For there had beene twoo that Moyses already had rehearsed vnto vs Assoone as Abraham was arriued into the land of Canaan hee was faine to depart this was a very hard combate vnto him seeing that God had shewed him that land that he had cōceiued great ioy for that he shuld be put in possessiō therof now a little after he must be chased out and become as it were a poore vagabond and go downe into Egypt because he found not any succour else where The secōd time he also withdrewe himselfe into the lande of the Philistines which was of the very same countrie that was promised vnto him and vnder the Kinge of Gerar not he of whom now mention is made for all called him Abimilech which is asmuch to say as My father the king this was not only an honorable title but also expressed that kings gouerned not by tyranny did deuoure vp their subiectes but had a fatherly care ouer them whom God had committed to their charge When then it is saide that this famine came as the other this is to shewe vnto vs that altogither like as God had proued the faith of Abraham and his constancie so likewise he would call his sonne to the like tryall For as Isaack was heyre of the promise so also must it needes be that he succeed his father in that which was promised to the childrē of God For we must shewe by the effect that we so esteeme heauenly benefites to which God hath called vs that we passe through the worlde and that we faile not howsoeuer we be afflicted after diuers sundry maners Marke then wherto Moyses hath regarde when he compareth these two famines that is to shewe vs that when Abraham was tempted it was not onely for his owne cause but his sonne also muste be like him But by the way we are called the sōnes of Abraham and of Isaack it behoueth then that our faith be examined as it shall seeme good vnto god It is very true that wee shal be more confounded and that is because we haue not receiued so great a measure of strength Marke therefore the cause why God supporteth our infirmitie but yet this is not to the ende that our faith shoulde bee idle So then we are heere warned by the spirit of God that beeing in this worlde wee must be subiect to many miseryes and

we can either will or runne but it behooueth that God finde vs as lost and that hee recouer vs from that bottomlesse pitte and that hee separate vs from them with whome wee were lost and to whome wee were alike For as I haue sayde the condition of mankinde is all one It is true that the one sorte are the Children of wrath and the other God blesseth But from whence commeth this separation and this diuorse From mercie And wee must not goe to enquire any farther but wee must content our selues with this worde alone in stead of all reason Marke then for what cause namely the first-borne was caste out from his place and in the meane season Iacob who was the inferiour was set in his place yea to remaine the onely heyre When Malachie the Prophet speaketh of this he reprocheth vnto the Iewes their ingratitude It is true that this was for an outwarde signe that GOD had chosen Iacob rather then Esau for asmuche as hee had giuen the lande of Canaan to be his inheritance and that Esau was sent farre off amiddest the Mountaynes but this is not the sentence wherevppon the Prophete resteth hee looketh vnto a thing much higher Saint Paule also when hee vseth this testimonie of his seeing that GOD had taken vnto him selfe the stocke of Iacob hee attributeth all this to his meere mercie But the Prophet sayeth And Esau was hee not the brother of Iacob As if hee shoulde say You are ful of pryde and obstinacie yea you burst your selues therein and it costes you nothing to say ô we are of the holy sacred stocke of Abraham wee are the Church we are the people whome God hath blessed and sanctified yea from whence haue you this saith he For was not Esau Iacobs brother You see the Idumeans your brethren are they the people of God you say that they are straungers from the Church although they haue circumcision yet notwithstanding God hath cut thē off And whence commeth this saith hee Who is it that hath so separated them If you will goe from age to age very well you shall finde howe you are the Children of Iacob And Esau whose childe was he I pray you Did not he discend frō Abraham and Isaack aswel as you But heere hee speaketh not onely of the land of Canaan but hee goeth farther and sayth That hee loued Iacob hated Esau And this loue which he bare vnto Iacob frō whence proceeded it It is certaine that Iacob could not be accepted of him as we haue said being cōsidered in himself For behold him the child of wrath bringing nothing from the wombe of his mother but this horrible cursse which was cast vpon all mankind notwithstanding God did loue him Now God loueth not iniquitie he hateth sinne as we know How thē loued he Iacob This was for that he drew him from that perdition wherin he was And why did he hate Esau Nowe it is very true that there is iuste cause why God should hate all mankinde For as wee haue said there is nothing in vs but vice and iniquitie but yet when wee will goe farther and that wee will demaunde why God before hee created the worlde and before the fall of Adam why this shoulde be that hee would hate or loue heere we must holde our selues mute and still Heere wee must not lifte vp our hornes For what shall wee gaine when we will enter into debate and question with God It is certaine that wee shall cast stones vppon our owne heades and they will fall neither heere nor there they cannot reach vnto the maiestie of God but they shall returne vppon our owne pates and it must be that we be crusshed and brused therewith Beholde then what wee shall gaine when wee open our throte to caste foorth blasphemyes against God For we shall but cast out our dartes stones into the ayre but they shall not reach vnto him it shal be rather that we be pearced and wounded by them and that we remaine confounded in that our rashnesse and ouerweening Thus let vs content our selues with that which God hath pronounced that is to say that hee hath hated Esau and loued Iacob Now by this the Children of Iacob were aswell conuinced that they had nothing whereof they might glory in them selues and that there rested nothing but that they made an acknowledgement vnto God of such a liberall and bountiful goodnesse which hee had vsed towardes them and whereof none coulde finde any reason vnlesse in this that it so pleased him But notwithstāding they were ful of impietie against God and woulde holde this priuiledge but God sheweth them that it doth not belong vnto them and that if they accoūted him for their father they must be his children But heereby we are admonished that although our saluation proceede from the only grace of God and that therin it consisteth to the ende Notwithstanding it followeth not that vnder the shadowe heereof wee can let loose our selues to euill and giue ouer our selues therto But there are villaines dogges that barke against God there are also Hogges which ouerthrow this doctrine of election by their loose and lewde life For there are two sortes of people that are enemyes to this doctrine The one are as dogges the other as Hogges The one which are they they which will and come to shewe their teeth and who despite God by their wicked questions as wee see at this day in those villaines who make no scruple to rend in peeces all the holy Scripture to corrupt peruert falsifie adulterate all so that they may darken the election of God to witte to make nothing of all And marke whervnto this tēdeth to make this doctrine odious For they wil say that they that thus speake they put no more any difference betwixt good and euil that God by this meane shoulde become vnrighteouse if he should put any difference betweene one and an other that there should bee acceptaunce of persones in him Beholde then the dogges that barke and whet their teeth against this doctrine Nowe there are also Hogs which will not despite in such sorte against it but wil say very wel If I be elected I may do as much euil as I wil For God knowes wel how to keepe me and I can neuer perish and contrarywise if I be reprobate why shoulde I torment my selfe so much to doe well seeing that I can neuer be saued These then as I haue already sayd come not to spue vp their contradictions to ouerthrowe the trueth of God but they wallowe there and remayne in their sinnes as brute beastes But wee must take heede bothe of the one and the other And for this cause as I haue saide the Prophet Malachie shewing to the people that all that he had done vnto them came of the meere free bountie of God exhorteth them to holynesse of life And therefore as it is said vnto vs that God

And that so it is Isaack addeth a little after That his sonne shoulde rule ouer his enemyes and that all nations shoulde bowe their knees before him And by what right giueth he him this Loe Isaack a poore straunger that must hier the lande where he setteth vp his pauilion and must liue as it were by the fauour of an other and yet neuerthelesse he maketh his sonne here a King of kings and all the worlde to come and doe him homage and that hee shall bring the whole earth into subiection We see then very well that hee troubleth not him selfe with earthly things but he ioyneth bothe togither to wit he taketh earthly blessings as pleadges to the end to bring his sonne further off and in the meanewhile he hath his path right that might leade him to the kingdome of heauen as was promised him Now we know that things are offred to vs in our Lorde Iesus Christe that may make vs forget both honours and all highnesses dignities and nobilities of the world This therefore is the thing we haue to marke vpon this place It is true that euen at this day it must needs be that those temporall blessinges which wee receiue from the hande of God should bee vnto vs as it were pledges of his goodnesse but they are somtimes more sometimes lesse For in respecte that the auncient fathers had not the like light as wee haue and were in shadowes and figures this is the cause why God woulde not so well testifie his fauour vnto them as he hath done vnto vs at this day For in the gospel we haue our lord Iesus Christ it is said that we must be fashioned after his image Now we knowe that hee had nothing in this world but all kinde of miseries confusions for we see how he was crucified so as it semed that he had bin vtterly forsakē of god his father he was in extreme distresses anguishes Thus then we must be fashioned to him after another fashion thē they were who were so led by figures Further more when we shal compare Iacob with Esau we shall yet better knowe as wee shall finde afterwarde that when Isaack blessed Esau that the blessing which he will vse will be a greate deale more large and rich then that which he vseth here towards Iacob his sonne and yet neuertheles this was not to blesse him to that heauenly life but he sayth vnto him My friend there be not twoo blessings seeing that is taken from mee it must stand and God hath blessed him whom I haue blessed forasmuch as hee hath appointed me the minister therof it must needes be that it euen so stand as it hath beene don I haue no more right in it I must holde my selfe contented to haue blessed once yet afterwards he blesseth Esau notwithstanding And how What is there any contradiction no not so but this is to shewe vs that there was not any other heauenly blessing to say that he whom he blessed should be the head of the church that Iesus Christ should come of his race this was no longer in the hand of Isaack as he confesseth But concerning the benefites of this worlde and that which might satisfie the creatures hee gaue him more abundauntly then he did to Iacob Now then we may easely see that Isaack speaking heere of the deawe of Heauen of the fatte of the earth and of great quantitie of corne and wine he meaneth not that his sonne shoulde trouble him selfe therein but he simply setteth these figures before him which were pledges as I haue sayd to draw him further of This therfore is the thing that we haue to marke And withall let vs note that when it is sayd that Isaack had declared The voyce is the voyce of my sonne Iacob but the hande is as the hand of Esau That God had yet purchased this for him It is true that all this was done through errour but yet besides this errour he had some certain knowledg and the Lorde did in such sorte aduertise him of it to the ende to shewe that the blessing belonged to Iacob as also in trueth it must bee rescrued for him although this had not come to passe that is to say albeit Rebecca had not vsed this il deceite yet God knewe full well howe too holde Isaacks mouth as also he held the mouth of Balaam Beholde Balaam who was a lyer who was hyred came also to curse the people of God if it had bin possible for him to the ende to get giftes of Balach But neuertheles God did so turne his tounge that whē he thought to cursse maugre his beard he blessed them But Isaack was not as Balaam For his purpose was not to resist GOD nor too abolishe his election but hee was blinded with a foolishe loue which hee bare vnto his Sonne as wee haue sayde and our Lorde coulde well enough gouerne his tounge when hee woulde to cause him to blesse Iacob but now when hee imagined too blesse his sonne Esau yet neuerthelesse doeth GOD drawe this from his mouth The voice is the voice of my sonne Iacob Now this was the principall and chiefe of the blessing euen the voyce For Isaack gaue nothing of his owne but he was a witnesse of the fauour of God and as it were an Harrault to publish it So then forasmuch as he found nothing of Esau but the apparell and the touching he must not rest himselfe therevpon forasmuch as he founde the voyce in Iacob By this we may see that God would euen now already allowe it although that Isaack knewe not what he did neuerthelesse the blessing must be turned to Iacob Thus much concerning this word Moreouer for the conclusion let vs marke well when it is said that all people shal be subiect to Iacob that this is not to the ende that hee should haue any earthly Empire or dominion in this world either he or his It is true that they ruled in the lande of Canaan but howsoeuer it was yet did not they bringe into subiection all nations In the time of Solomon it is true that God exalted his people far wide but this was in a figure for it must come vnto our Lord Iesus Christ who is the head both of men angels So then that which Moses here rehearseth of the soueraigne dominion it is certaine that it can not agree neither to Iacob nor to his Children nor to al their posteritie vntill that we come too our Lord Iesus Christ And this is the cause why it is expressely saide that he shoulde bee the heade of his Brethren and that his mothers sonnes shoulde bowe downe before him This was not in respect of Iacobs person hee had but one onely brother who bowed not him selfe before him but rather made him afraide as wee shall see after but we see the accomplishment of al in our Lord Iesus Christ this was not for him selfe but it was for our good and for our