A17728:156
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.
This place is worthy to be noted: for nothing is more usual with the wicked, after they be once convinced, than to seek this refuge; namely, that the giving of themselves to all superstitions, proceeds forsooth, from their good intentions. The Prophet therefore meets with this wile, and shows, that where the knowledge of God hath been once entertained among men, there his name and glory cannot be blotted out, unless it be of set malice, when they wittingly and willingly estrange themselves from him. And thus this one clause so condemns all Apostates, that they have nothing to answer, when they object, We were overtaken through ignorance. For a man shall no sooner bring them forth to the trial, but their malice and ingratitude shall forthwith be discovered, in regard they vouchsafed not to ask, Where is the Lord?
This place is worthy to be noted: for nothing is more vsuall with the wicked, after they be once conuinced, than to seeke this refuge; namely, that the giuing of themselues to all superstitions, proceeds forsooth, from their good intentions. The Prophet therefore meets with this wile, and shewes, that where the knowledge of God hath been once entertained among men, there his name and glory cannot be blotted out, vnlesse it be of set malice, when they wittingly and willingly estrange themselues from him. And thus this one clause so condemnes all Apostataes, that they haue nothing to answere, when they obiect, We were ouertaken through ignorance. For a man shall no sooner bring them forth to the triall, but their malice and ingratitude shall forthwith be discouered, in regard they vouchsafed not to aske, Where is the Lord?
He by and by adds that which is the exposition of this sentence. For I told you, that the question is not here of sentencing babes in understanding, but of the Jews; who by sure and certain proofs knew that God was their Father. Seeing then, God had manifested himself unto them by so many infallible testimonies, they had not to allege for themselves so much as any show of ignorance. That is the cause then why the Prophet saith, It came not into their thoughts to ask; Where is the Lord, that hath brought us out of the land of Egypt? &c. This could not be said generally of all nations; therefore I told you before, that this speech is directed particularly to the Jews, who had tasted and felt the power of God by evident testimonies; so as they could not offend, but of set