A17728:249
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.
No. The Prophet speaks concisely, the better to express the stubborn behaviour of this people; in saying, the thing is desperate: it is all one as if they had cast all admonitions and exhortations far away from them: he afterwards adds; he will do nothing. There is no verb in the Hebrew: but this cutted manner of speech hath more efficacy in it (as I have said) and doth more fully set forth the peoples pride and rebellion. Isaiah on the contrary complains of them, in chap. 57.10. for not saying, It is done, there is no more hope: and thus it seems that Isaiah and Jeremiah should contradict one another: for Jeremiah here reproves the people for saying, there is no hope; Object. and Isaiah, because they said it not. Answ. But the Jews in answering here thus cuttedly, The thing is desperate; meant to say, the Prophets do but loose their labour, in regard they purposed to prosecute that which they had taken in hand, to the uttermost. These words therefore,1 the thing is desperate, shows what a desperate rebellion there was in the people: for they give us to understand, that they could never be reclaimed; and therefore plainly, and without many circumlocutions avouch, The thing is desperate. But Isaiah reproves the people, because they said not, There is no hope: that is, in regard that by long experience, their folly was not convinced. For having often trotted down into Egypt, and then into Assyria, God gave them to understand, by their own experience, how unadvised they were. They might well have concluded then by the things they had seen, that God disappointed them of their hope, to bring them to a change of their purposes. Isaiah therefore rightly saith, that the Jews were grown too sottish, because they never ceased to follow their blind obstinacy; and yet perceived not that God (as you would say) had set bars and obstacles in their way, thereby causing them to change their course, to recoil back, and to forsake those vain hopes wherewith they had been seduced. Now we see then what a ⟨p. 108⟩good agreement there is between these two Prophets; albeit their manners of speaking be divers. Jeremiah brings in the Jews here speaking thus cuttedly, to set forth their obstinacy; There is no hope: that is to say, O ye Prophets, ye cease not still to dull our ears with your admonitions, but it is to no purpose:
No. The Prophet speakes concisely, the better to expresse the stubborne behauiour of this people; in saying, the thing is desperate: it is all one as if they had cast all admonitions and exhortations farre away from them: he afterwards adds; he will doe nothing. There is no verbe in the Hebrew: but this cutted manner of speech hath more efficacy in it (as I haue said) and doth more fully set forth the peoples pride and rebellion. Isaiah on the contrary complaines of them, in chap. 57.10. for not saying, It is done, there is no more hope: and thus it seemes that Isaiah and Ieremiah should contradict one another: for Ieremiah heere reprooues the people for saying, there is no hope; Obiect. and Isaiab, because they said it not. Answ. But the Iewes in answering here thus cuttedly, The thing is desperate; meant to say, the Prophets doe but loose their labour, in regard they purposed to prosecute that which they had taken in hand, to the vttermost. These words therefore,