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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	wit_n	word_n	wrong_n	19	3	7.8098	4	false

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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

saluatiō that he receiued all power from God his father to the ende that euery knee should bowe downe before him In him also it is altogether that wee are a priestly kingdom so that we acknowledge him as our king and our head to worship him But now let vs cast downe our selues before the maiestie of our good God in acknowledging of our faultes and praying him that he will make vs in such sorte to feele them that it may be to humble vs before him and for to make vs to aske pardon of him also for to hate our selues and to be displeased with our selues in our owne vices and pray him that it would please him in such sorte to reforme vs that we may growe vp more more in all holinesse and obediēce of his rightuousnes And that hee would support vs in our weaknesses in such sorte that he leaue not to accomplishe the promises that he hath made vnto vs although that on our part wee doo not onely slacke them but seeme also vtterly to thrust them from vs that notwithstanding he will not leaue to stretch out vnto vs a strong hande vntill that wee become vnto the marke which he hath set before vs that is till we be partakers of that glorie which he hath purchased vnto vs through our Lorde Iesus Christe And that he wil not only shew this grace vnto vs but vnto al peoples nations of the earth c. The thirteenth Sermon of Iacob and Esau Genesis 27. 31 Isaack saide accursed be euery one that shall curse thee and blessed be he that shall blesse thee 32 Nowe as Isaack had made an ende of blessing Iacob it came to passe I say that Iacob being scarce gone forth from the presence of his father Isaack that Esau returned from his hunting 33 Therfore he also brought vnto his father delicates prepared and he said vnto his father let my father arise and eate of the venison of his sonne that thy soule may blesse mee 34 Nowe Isaack saith vnto him who art thou he sayde I am thy first begotten sonne Esau 35 Then Isaack trembled with a wonderful feare and saide who is that which brought vnto me venison euen nowe and I haue eaten of all before thou camest and whome haue I blessed also he shal be blessed 36 Now Esau hearing the words of his father cried out with a wonderful great and bitter crie and he said vnto his father blesse me my father blesse me also 37 Who said thy brother came through crafte and hath taken away thy blessing 38 And he saide howe rightly is his name called Iacob for he hath supplanted me nowe the second time he had taken my birthright and loe now he hath taken my blessing also c. YEsterday we stayed at this word concerning the blessing which Isaack gaue vnto his sonne Iacob too witte that whosoeuer should blesse him shuld be blessed and whosoeuer should curse him should be accursed But it is very certaine that this was not in the hande of any mortall man for it belongeth vnto God to punish those which doo any wrong to his children and besides that it is forbidden vs to seeke reuenge it is not in our power to bring to passe that our enimies haue their reward Now therfore it is very certaine that Isaack pronoūced here the sentence of god that he spake not in his own name but was authorized as a prophet And indeed we haue seene that this was pronoūced frō the mouth of god to Abrahā in the 12. chap. I will blesse al those which shal blesse thee I will curse all those which shall curse thee God reserued this vnto him selfe But now how is it that Isaack presumeth to speak after the maner of god vnlesse because he knew that this inheritance was left vnto him so he resigneth it vnto his sonne to the end that after his departure he might be the possessor thereof Wee see then briefly that Isaack speaketh not in this pointe rashlye although that hee had many foule faultes yet notwithstanding he was grounded vppon that which God had promised him and hee knewe that this office was committed vnto him And thus he doubted not too cursse all those which should curse his stocke of all abilitie or rather haue no occasion to shewe that they are not vnthankfull neuerthelesse let vs know that God doth receiue with his own hand all that which we haue done in supporting those which were destitute had need When we haue this I say we shall haue inough to content vs But if we desire that god blesse vs in such sort let vs first take heede as I haue already touched that we be the true children of Iacob not of the carnall race but by faith that we be regenerate by the same spirite that we may haue the testimonie of our adoptiō imprinted in our harts as it were sealed to the end we may haue ful assurance thereof and that in this trust we may crie out vnto god Now to the end we may doo this we haue to praise the head of all that is to say our Lord Iesus Christe who as S. Paule saith is God blessed for euer when hee spake of his humaine nature that he was descēded of the stock of Abraham yet he saith neuertheles that he is God blessed for euer Now we haue to blesse or praise him not after the maner of mē but to glorifie him as hee deserueth And moreouer when we pray vnto God for the aduaūcement of his kingdom we say as that praier is suggested vnto vs by the holy ghost blessed is he that cōmeth in the name of God ô Lord make thy kingdom to prosper ô Lord encrease the kingdom of Dauid So then this is the way to make vs partakers of that which is here recited by Moyses to wit that God beareth such speciall fauour singular loue towards vs that not only he blesseth vs but if any do vs good or euil he accepteth this as done to his own person and wil recōpence them that haue pitie vpon vs and shall helpe vs in our necessitie and againe he wil reuenge our cause although we be patient in all the wrongs and outrages that men do against vs yet neuerthelesse he wil keepe vs stretch out his arme to chastise all those who shall vniustly oppresse vs Loe then the summe of the matter concerning that word that was left for vs Now it is said That Iacob was euen hardly gone forth from his father that scarsely he had obtained that he went about but lo Esau returned from hunting and brought meate to his father he brought it vnto him being vpon his bed If we shal cōsider that which is here rehearsed by Moyses according to the outward shewe it is certaine that Esau was woorthy to haue bin blessed For he diligently perfourmed that which was inioyned him by his father discharged him selfe of his duetie And wherefore then was hee

how to distinguish betwene the outward preaching which is done by the mouth of men the secret calling of God whereby he toucheth the hartes within Now when it is cōmaunded in the last of Marke to preach the Gospell too all this importeth not that God therfore worketh in all by the power of his spirit and when it is said in the second Chapter of the first too Timothie that God would all men to be saued the solution is added by and by that come too the knowledge of his trueth Wherefore then is it that he him selfe would not at that present time that the gospel should be preached to all so farre of is it that he hath enlightened all the world in the faith It is maruelous that this shameles forhead is not ashamed too alledge for him self the 10. to the Romanes where the text expressely setteth forth that all beleeue not the Gospel because that Isay saith that the arme of the Lord is not reuealed to all Also the 6. chap. of S. Iohn where Iesus Christe expressely pronounceth that all that are giuen him of his father come vnto him And touching that that he saith that all shal be taught of God it is a speciall promise made to the Church as also the Lord Iesus Christ was a faithfull expositour therof saying He therefore that hath heard and learned of my father shall come vnto me Whereby he sheweth that all are not inwardly called According as a little after also hee confirmeth the same Therefore I haue said vnto you that none can come vnto mee vnlesse it be giuen him from God my father Notwithstanding this Rustick imagineth he hath well escaped hauing spoken a word of predestinatiō without making any semblance of the text so expressely set foorth wher it is said that God wil haue mercie vpon him on whō he wil haue mercy that our saluation is of the same mercy not of the willer nor of the runner and that before the two twinne● were borne whē they had neither done good nor euill to the end the purpose of his electiō might stād sure he had chosen the one reiected the other Also whē we beleue that this proceedeth of that that God hath chosen vs Therevpon it foloweth that the rest of the world remaineth blinde But because it would be to long to alledge all consider those places whiche are gathered in a little booke that our brother master Beza hath made thereof and you shal be fully satisfied therein To shew that the hardening of Pharao proceded not of God he alledgeth that which is said in the third and fourth of Exod. I haue commanded thee to let my people depart and thou wouldest not But it foloweth not therevpon that God had not ordeyned Pharao to be glorified in his obstinacie hardnes as he protesteth Exodus 9. chapter And Saint Paule alledgeth it in this sense in the 9. chapter to the Romaines This therefore is sottishly concluded of this impudent fellowe that our will is the first and chiefe cause of euill I confesse in deede that it is the neere cause and the true roote of our condemnation But too the ende a man may graunt him hee alledgeth the authoritie of Amerbachius who is a lawier and as skilfull a Diuine as a Poticarie is a good butcher Concerning Melancthon if this Rustike rested not him selfe vppon him as hee protesteth but vppon the Gospell howe prooueth hee by the Gospel that God hath not ordeyned of his creatures Touching that hee imputeth vnto vs that we put a fatall necessitie as the Stoikes doo it is a verie vilanous slaunder For the Stoikes they made god him selfe subiect to such necessities making a net of obscure causes wherein God was entangled But wee set the Lorde and maister in full libertie attributing the soueraigne Empire too his prouidence too dispose of all things Concerning that this Clowne babbleth of Free will it is sufficiently reiected throughout the whole Scripture For Freedome and bondage are contraries Nowe that wee are the seruauntes yea the slaues of sinne there needeth not that we aledge one place alone seeing the whole Scripture are full thereof Notwithstanding too gyue some colour too his errour hee alledgeth that Ierusalem woulde not receyue the grace of God yea as though this prooued Free will too choose good or euill You shall finde throughout all my bookes howe I haue taught that wee must not seeke the cause of our perdition any where else but in our selues and in our peruerse will. But it follovveth not that it is in vs too chaunge our will which is altogither giuen too euill You shall also finde that I haue taught that which this troublecoast setteth down here to put out the whole light to witte that our wil is the cause or meane to come to saluation Wherfote it nedeth not to alledge that Abraham beleued God that it was imputed vnto him for rightuousnes For in very trueth it must needes bee that a man must accept the grace of god But the question is of knowing what is the first cause And this is the power of the holy ghost thorow which we are drawē to the obedience of god according as he hath chosen and adopted vs for his children before the foūdation of the world Nowe in this behalfe this vile dogge sheweth sufficiently ynough that he makes no accōpt of the holy scripture the which asmuch as lies in him he would abolish or tread vnder his feete For in going about to declare how Abrahā was saued by his wil he saith that this was of that wil which God had put in man creating him after his owne image Whereby he vtterly abolisheth the whole grace of the holy ghost and goeth beyonde not only the Papistes but also some of the Paynims in this impietie For the Papistes keepe such a measure in magnifying their Freewill that they confesse being corrupted and depraued wee can do nothing if God through his spirit supernaturall grace do not helpe driue and direct vs But concerning the holy scripture it sheweth vs that we shal alwaies be rebelles against God vntil that he shal haue chaunged renewed vs And loe why Moyses said to the people Deutero 29. that God had not yet giuen them an vnderstanding hart and seeing eyes And therfore to the ende hee might be obeied he saith that he would giue them a newe heart taking away that stonie heart Ieremie in the 31 Ezechiel in the 11. 37 S. Paule in the 2. to the Philipp that God giueth both too wil to performe And in the first of S. Iohn it is said that they which beleeue are not of the wil of flesh nor blood but renewed of god And S. Luke speaking of the woman sheweth wel how all are drawen vnto faith to wit that God openeth the heart to the end his word may be vnderstoode Now it is certaine that these things are not spokē of the cōmon order of nature And yet this