A17728:159
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.
Doct. Now hence we are taught, that the more mercies God hath bestowed upon us, the more fiercely shall the guiltiness of our consciences wound us; especially if after all this, we forsake him: also, our malice and unthankfulness shall be so much the less inexcusable: but most of all, if he have held on the course of these his benefits for a long space, and after divers manners towards us.
Doct. Now hence we are taught, that the more mercies God hath bestowed vpon vs, the more fiercely shall the guiltinesse of our consciences wound vs; especially if after all this, we forsake him: also, our malice and vnthankfulfulnesse shall be so much the lesse inexcusable: but most of all, if hee haue held on the course of these his benefits for a long space, and after diuers manners towards vs.
He goes on in the next words, And I have caused you to enter. Jeremiah brings in God himself speaking here; namely, how he stretched forth his hand (as it were) to this poor of-spring of Abraham; that he might put them in possession of the land of promise: for as it is said in the 44.1 Psalm, It was neither by their arm nor sword that they obtained this possession: for albeit they had to fight indeed against many enemies; yet in all their battles notwithstanding, the victory came of the Lord. And thus he might truly and rightly affirm, that they entered no otherwise into this land, than by his conduct and leading: to wit, in opening a way and passage unto them, and in overcoming and destroying their enemies, that they might enter into, and enjoy the land which he had promised them. I have brought you then (saith he) into the land of Hacarmel. Some take this to be the proper name of the place: and certainly mount Carmel is so called, in respect of the great fruitfulness thereof. For as much then as this mountain took its name in respect of the richness of the soil; what marvel is it, if Jeremiah compares the land of Israel to mount Carmel? Others expound it, as if the particle, which imports a similitude, should be here understood; I have caused you to enter into a land which is like to Carmel: but what need we offer violence to the Prophets words. I think then, that the noun is a noun appellative, signifying fruitfulness; namely, that the Israelites were conducted by the hand of God, into a plentiful and fruitful land: of the fruitfulness whereof, mention is often made, as well in the Law, as in the Prophets.