A17728:195
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.
Lastly, he adds in vers. 17. Is not this done unto thee? Again, this interrogation, is as much as a double affirmation; for it puts the thing out of question (as we use to speak.) as if he should say, What cause canst thou allege that thou art in this woeful taking, and that every one hath set himself against thee, so as thou art made a prey to the whole world? Whence (I pray thee) have these things come unto thee? Have they not proceeded from thine own wickedness? We now see the Prophets meaning. But that we may yet understand him more throughly, it is to be noted, that God here calls the benefits which he had bestowed upon the Jews to mind, to shame them withal. In regard the children of Abraham then, had received so many singular gifts and graces from God, that they were esteemed before all the world besides: this their dignity is set before them, but to their disgrace. As if he should say, God hath not deceived thee in promising to deal liberally ⟨p. 80⟩with thee: his adopting of thee to be his son, was no fabulous nor vain thing. Thou then shouldest certainly have been the most happy nation in the world, had not thine own wickedness procured unto thee the contrary. Now ye see the reason of the Prophets demand, Is Israel a servant? or, borne in the house? By nature indeed they were no whit better than any other nation: but in regard God had chosen them to be his peculiar inheritance, and had given them so excellent a prerogative; therefore the Prophet now asks whether they be servants or no. As if he should say, Whence is it, that we see not that happiness and blessedness shine in thee now, which God once promised unto thee? For this is certain, God for his part deceives none. It must needs follow then, that thou hast by thine own deserts procured unto thy self these miseries.
Lastly, he addes in vers. 17. Is not this done vnto thee? Againe, this interrogation, is as much as a double affirmation; for it puts the thing out of question (as wee vse to speake.) as if he should say, What cause canst thou alleage that thou art in this wofull taking, and that euery one hath set himselfe against thee, so as thou art made a prey to the whole world? Whence (I pray thee) haue these things come vnto thee? Haue they not proceeded from thine owne wickednesse? We now see the Prophets meaning. But that wee may yet vnderstand him more throughly, it is to bee noted, that God heere calles the benefits which hee had bestowed vpon the Iewes to mind, to shame them withall. In regard the children of Abraham then, had receiued so many singular gifts and graces from God, that they were esteemed before all the world besides: this their dignity is set before them, but to their disgrace. As if hee should say, God hath not deceiued thee in promising to deale liberally