A17728:178
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.
IN these words (by way of comparison) he amplifies both the lewdness and unthankfulness of his countrymen the Jews, showing how they were become more light and inconstant, than any of the profane nations. For he affirms, that every nation cleaved so fast to that religion they had received from their ancestors, that they never changed. How could it fall out then, that the God of Israel should be thus contemned and rejected of his people? If such a constancy were to be found in those that stood in a false religion, why was not the truth kept inviolable of them, who were taught and instructed by Gods immediate voice, as if they had been rapt up into the third heavens?
IN these words (by way of comparison) hee amplifies both the leaudnesse and vnthankfulnesse of his countreymen the Iewes, shewing how they were become more light and inconstant, than any of the profane nations. For he affirmes, that euery nation cleaued so fast to that religion they had receiued from their ancestors, that they neuer changed. How could it fall out then, that the God of Israell should be thus contemned and reiected of his people? If such a constancy were to be found in those that stood in a false religion, why was not the truth kept inuiolable of them, who were taught and instructed by Gods immediate voyce, as if they had beene rapt vp into the third heauens?
This then is the Prophets meaning when he saith,1 Go to the isles of Chittim and send to Kedar. On the one side he here comprehends Greece; and on the other side the East: but it is by taking a part for the whole. For the Hebrews (as we have seen in Daniel) call the Greeks Chittim: although others are of opinion, that by this word the Macedonians are understood. But without all controversy, under this word, he comprehends all Greece; and not only the isles of the Mediterranium sea, but all Europe: so that this word extends it self to all these parts, to wit, to all France, and Spain. I grant that this word is sometime taken apart; but when it is taken generally, the Hebrews (as I have said) have been wont to speak of the French, Spaniards, Germans, and Grecians. Now in that they call the regions far remote from the sea, isles; it is because they had not much traffic with nations far off: so as they esteem all to be isles, which lie beyond the sea. And the Prophets also follow that phrase of speech, which was usually received of the vulgar sort. He commands them then to go to the isles, or to