A17728:136
Two and twenty lectures upon the five first chapters of Jeremiah With prayers annexed,…Tvvo and tvventie lectures vpon the fiue first chapters of Ieremiah With prayers annexed,…
Two and twenty lectures upon the five first chapters of Jeremiah With prayers annexed, at the end of every lecture: by Master John Calvin. Which being faithfully collected form him as he uttered them in Latin, in the schools of Geneva, were afterwards translated into French: and now newly turned out of French, into English, with a table at the end, containing the sum and scope of every lecture.Tvvo and tvventie lectures vpon the fiue first chapters of Ieremiah With prayers annexed, at the end of euery lecture: by Master Iohn Caluin. Which being faithfully collected form him as hee vttered them in Latine, in the schooles of Geneua, were afterwards translated into French: and now newly turned out of French, into English, with a table at the end, containing the summe and scope of euery lecture.
London: printed by Felix Kyngston for Nathanael Newbery, 1620
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
He puts mercy, or liberality, before love. For the Hebrew word signifies, that free favour, courtesy, or liberality which is showed to them which are in misery. By this word love, God also in many places of the Scriptures signifies that free choice, by which he had received the whole body of this people. But the proper signification is here more clearly expressed, when mercy, or free favour is put in the first place, and that this love follows after. I grant he adds nothing new to the former: but only the Prophet in more plain terms shows, that this people was loved of God, for none other cause, but in respect of his mercy.
He puts mercy, or liberality, before loue. For the Hebrew word signifies, that free fauour, courtesie, or liberality which is shewed to them which are in misery. By this word loue, God also in many places of the Scriptures signifies that free choyce, by which hee had receiued the whole body of this people. But the proper signification is here more cleerly expressed, when mercy, or free fauour is put in the first place, and that this loue followes after. I grant hee addes nothing new to the former: but onely the Prophet in more plaine termes shewes, that this people was loued of God, for none other cause, but in respect of his mercy.
Here is a text then very remarkable: for God testifies, that his covenant shall continue stable and inviolable, notwithstanding the Jews had perfidiously violated it. For howsoever all those that descended of Abraham according to the flesh, were not true and legitimate children of Abraham, according to the promise: yet God ceased not to continue true, as on his behalf, so as his gifts and calling were without repentance, as Saint Paul testifies, in Rom. 11.29. From these words of the Prophet, Doct. 1 learn we then, that God contented not himself with sending one prophet alone, but continued on this favour still, because he would not have his covenant become fruitless. True it is, the Jews had wickedly broken the covenant; and the multitude also for their parts went the high way to hell and destruction, and were therefore utterly cut off, as they well deserved: yet would God give manifest testimonies, that his grace depended not upon mens inconstancy: as also Saint Paul speaks in another place; namely, that though all men should prove liars, and disloyal, yet will not God therefore become unfaithful, but will remain steadfast in his covenant,