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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	body_n	bread_n	35,000	5	8.1520	4	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

Priestes whome God had chosen to blesse But they doe this in respect of their owne persons no otherwise then as figures but this was to shewe that it belonged to our Lord Iesus Christ to be a witnesse vnto vs of the blessing of God and to ratifie it towardes vs as also he shewed when he ascended into Heauen and that his handes were lifted vp hee blessed his disciples He sheweth therefore that the trueth and substance of these figures of the law was fulfilled in him Now he was so before the law was written for God would that Abraham should be the father of the church and for this cause he blessed Isaack as if the heritage had bin resigned too him which had byn promised to him Isaack now must doe the like for he receiued not the blessing for him selfe but to the end it should alwayes remaine in his house He must therfore be the minister of the grace of God as we yet see at this day that he communicateth his benefites spirituall giftes amongst vs by the hand of those whom he hath ordained to this purpose Men therfore cannot forgiue vs our sinnes and yet neuertheles our Lorde Iesus Christ vseth this figure of speking To whom so euer you shall forgiue their sinnes they shal be forgiuen Now yet for all that he hath reserued this to him self as he protesteth in Esay O Iacob it is I and none others that take away thine iniquities Now albeit God alone hath this power to forgiue sinnes and too purge vs frō our spots yet neuertheles he doth this by the hand of men We haue in Baptisme an infallible token that GOD will not lay our offences too our charge but that we are as righteous cleane before him and farther wee haue an earnest that he will renewe vs by his holy spirit to the end wee shoulde walke in all puritie Nowe this can not bee giuen vs of men but yet GOD maketh them heerein as instrumentes and all through his fauour Againe Is it in the power of any mortall creature too make vs partakers of the body and blood of our Lord Iesus Christe And yet neuerthelesse in the supper when the breade the wine are distributed it is certaine that this is not a vaine and emptie figure but that all is accomplyshed and that our Lord Iesus Christe sheweth him selfe faithfull in this For it is hee which giueth it it were too much to attribute it to those who are and can doe nothing to saye that they haue our Lord Iesus Christe to communicate to them which come vnto them to receiue a morsell of bread and a drop or twoo of wine And in deede this is wel shewed vnto vs when he sayth My flesh is bread from heauen And hee giueth it after two sortes one is that which he gaue when hee offred vp him selfe to his father for the clensing of sinnes The breade which I will giue vnto you saith hee is my flesh which I will giue for the life of the worlde Loe then two kindes of giuing for hee gaue his fleshe when he offred it vp for the satisfaction of all our faultes to the ende that God might bee appeased towardes vs and that we might bee released to become righteous Now the seconde giuing is that which he maketh dayly Nowe if it belong to Iesus Christ to giue himselfe vnto the faithfull who receiue him by faith it followeth then that this ought not too be attributed to men not as though they had this power but onely that Iesus Christ surceaseth not to apply this thereto And thus it hath beene in all times For God hath euermore reserued to himselfe the praise of mens saluation but this letteth not but that these may be instrumentes by whome hee worketh Loe then howe this maketh for Isaack to shewe that hee must pronounce the sentence of that blessing whereunto he was ordayned And in deede wee see this in the doctrine of the Gospell for what is the preaching of the Gospell It is the power of God to saluation to all beleeuers saith Saint Paule there he speaketh of that word which proceedeth from our mouth What the power of God Why it is nothing in it selfe It is true but it pleaseth God to display his power by the meanes of men and would that his worde should haue such effect and power in the working that it be as it were a key to open vnto vs the kingdom of heauen as also he hath compared it to the keyes of the kingdome of Heauen So then let vs marke well that Isaack speaketh not heere of any common blessing that is to say of prayer as when wee blesse one another and when wee pray that God will shew mercy to our neighbours that he wil giue them that which he knoweth to be fitte for them And thus much concerning blessings But Isaack knew that he was ordained the minister of God to dispence that treasure that was committed to his charge And this is worthy to be noted to the end that we hate not the doctrine that is preached vnto vs knowing what it importeth For there are many fantasticall men that refuse all inferiour meanes would without wings moūt vp aboue the clouds And is not God say they sufficient to teach vs Is it not he that giueth faith And is the holy Ghost in the hands of men what neede haue we too be preached vnto And to what ende is it to reade so much All this is superfluous For God can sufficiently enspire vs without hauing our eares so battred with the toung For he hath al that is needful for our benefite and saluation and he wil bring it to passe And must men then holde him as it were bound to them And must the power of his spirit be mashed mingled with those inferior meanes as though he were not at libertie Loe what these fantastical spirits say Now they consider not that God is not tyed and bound to men when he vseth their seruice for he doth it as it seemeth good vnto him It is true that faith ordinarily commeth by hearing as S. Paule saith so that we can not haue faith vnlesse it be by men And cannot God aswell doe it otherwise The question heere is not of the power of God but of his wil of that which hee hath ordained And therefore when we shall say And cannot God doe this and that he can doe it but seeing he will that it be otherwise we ought to rest there So then let vs learne to receiue this doctrine which is dayly taught vs with all reuerence knowing that when we shall haue this testimonie that our sinnes are forgiuen vs all is ratified in heauen as if God himselfe should speake For he will not haue vs to esteeme his trueth according to men who are brickle and lyers and amongst whome there is nothing but vanitie but he wil haue his truth estemed for it self sake for it owne nature And

with the blood of our Lord Iesus Christ for otherwise they shal be but prophane defiled but when the bloud of our lord Iesus Christ shal be applied therin certainely our Prayers shal be pure they shal be cōsecrated in such sort that God wil accept of thē And when wee shall call vpon God euery one in the secret of his owne hearte let vs laboure also to drawe our neighbours therto to the intent that he may be gloryfied in the middest of vs with one accorde And as we ought to be knit togither in one Fayth so also let vs haue but one mouth too protest that we holde him for our father and Sauiour and that we are wholly his But now wee will fall downe before the maiestie of our good God in the acknowledgement of our faultes praying that it will please him in such sorte to make vs feele them that it may bee to make vs to bee displeased with our selues for them and to make vs to lament before his iudgement seate to the intente wee may bee absolued through his mercie forasmuche as wee shoulde iustly bee condemned by his iudgemente And that it will please him to strengthen vs so as wee fainte not whatsoeuer miseryes wee haue too suffer in this worlde but wee may meditate in his woorde in such sorte that the onely promise which he hath giuen vnto vs to holde vs for his children may content vs and that wee may be armed therewith to the ende to submit our selues to his wil peaceably to beare all afflictions that he shall send vs that we may gloryfie him also in our heartes without any faigning or hypocrisie and that wee may labour also to show the frutes of our faith before men and that by this meanes he may bee honoured of all bothe of small and greate And that hee will not onely shewe vs this grace but also to all peoples nations of the Earth c. ❧ The tenth Sermon of Iacob and Esau Genesis 26. 26 Nowe Abimilech comming vnto him to Gerar with Achuzath his friende and Picol the Captaine of his hoast 27 Isaack sayth vnto them why came you vnto me seeing you hated me and haue sent me away from you 28 Who saide vnto him vve savv for asuretie that Iehouah was with thee therefore we sayd Let there be an othe betweene vs that is betvvene vs thee Let vs therfore strike a couenant with thee 29 Aske vengeance vpon thy selfe if thou shalt hurt vs like as vve haue not touched thee and like as wee haue don thee good and haue sente thee away vvith peace Doe thou consent now thou hlessed of the Lord. 30 When therefore he had made them a feast they did eate and drinke And rysing in the morning they svvore either to other And Isaack led them foorth and they vvent from him vvith peace 31 And it came to passe that the selfe same day Isaacks seruantes comming vnto him shewed him concerning that wel which they had digged and said vnto him we haue found waters 32 And he called the same Sohibbah therefore the name of the Citie is Beer-schebah euen vntill this day Chapter 27. verse 1. NOW when Esau was fortie yeeres olde he maryed a wife named Iudith the daughter of Beer the Chithite and Basmatha the daughter of Elon the Chithite 2 Who were a greefe of minde to Isaack and Rebecca HOwsoeuer men liuinge in this worlde are subiect to many miseryes and afflictions yet neuerthelesse the moste parte of the euils that they indure proceede from them selues euery one of them being as a Woolf to his companion We are compassed about with sauadge beastes who are altogither our enemyes there is neither Heauen nor earth nor other elements that doe not bring with them a thousand hurts We knowe not howe to goe vpon the water but we must be within halfe a foote of our death There needs but one torment to swallow vp a people The earth also hath many annoyaunces as if God had threatened vs on euery side But when we shall make comparison there are no wilde beastes nor heauen nor earth nor any thing whatsoeuer which so much annoyeth men as eche one annoyeth his neighbour Nowe for this cause we ought to think it a singular benefit of God bestowed vpon vs whē he giueth vs peace that we are not oppressed wrōged on euery side when no mischief is deuised against vs no hurt nor damage done vnto vs It must needes be that the protection of God haue a hand in it seing that euery man will alwayes bee as a Woulfe vnto his neighbours as we haue said And this is the marke whereunto this present story tendeth For Moyses would shewe that after God had appeared to Isaack he yet farther declareth his fauor vnto him in that the Kinge of Gerar came vnto him sought his amitie and friēdship hereby was Isaack honoured and specially it was vnto him a great aduantage because he might alwayes haue beene in doubte in asmuche as hee had beene greatly inuied in the countrie and had beene constrayned to departe from thence notwithstanding he had liued amongst them in all humanitie and courtesie He might therefore haue beene alwayes in great suspence fearing the rage of his neighbours But God made them to come vnto him of their owne accorde and not onely to shew themselues friends but they flatter him feare that he wil hurt them and therfore they demaund a couenant to bee made betweene them with a solemne othe Now we haue to note here first of all that God hath the heartes of men in his owne hand to mollifie their hardnes when it pleaseth him to abate al their rage and to turne them to curtesie kindnes for certainly the king of Gerar had not changed his nature when he came to Isaack on the other side if he feared Isaack he might haue cōspired with his subiects neighbors and so haue set vpon him altogither On the other side hee had giuen no occasion to doubte of him in asmuch as Isaack had not giuen him any argumente of distrusting him hee rather had behaued himselfe in such sort that he plainly declared that he desired not to greeue any no not so much as his presence For we haue seene howe hee departed from their company It must needs be therefore that God stirred vp these prophane people to cause them to come vnto Isaack and to submit themselues as they doe with such humilitie that they intreate a poore man a stranger who had no great credite amongst them nor had any but his owne familie which he kepte aparte without giuing any token of attempting any such matter Before God had laid the bridle in their neck but this was to proue the patiēce of his seruāt For whē he was denied water that in the end it was said vnto him that he was strōger then they that he could be no longer suffred there is no doubt but that God then