A17728:298
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.
Vers. 36. To what purpose runnest thou about to change thy ways? Thou shalt be as well confounded of Egypt, as thou hast been of Ashur.
Vers. 36. To what purpose runnest thou about to change thy wayes? Thou shalt be as well confounded of Egypt, as thou hast been of Ashur.
The Prophet goes on still with the same argument. For in vers. 33. he affirmed that the people resembled a disloyal wife, who forsaking her husband, gads hither and thither to satisfy her whorish lust. Now in this verse he gives the reason of that which he he said there. For had he not now showed what he taxed them there for, as with the finger, it might have seemed that he had dealt too severely with this people. For this cause then he saith, they gadded, or ran; but not after a common manner: for it was in such sort as their shameless and dishonest lightness might easily be espied, no less than in harlots, who having cast off all modesty, stick not to seek after whore-masters and ruffians. 1But I have already touched the Prophets meaning briefly. For ⟨p. 134⟩the Jews no sooner saw any danger approaching, but they ran for refuge one while to Egypt, and another while to Assyria: and yet they knew that both the one, and the other was forbidden them:2 not that it is unlawful in it self to seek for help at the hands of our neighbours, in time of extremity; but God meant to reserve unto himself the whole praise of maintaining and keeping this people, so as no hurt could befall them, in regard he had taken the defence of the Jews into his own hands. Seeing then that God had taken upon him the safeguard of them; it was good reason they should rest themselves content with his succour? Whilst they gazed here and there then, 3they showed a manifest sign of their distrust: and so much as they attributed to the Egyptians, or to the Assyrians, so much they took from their God, who by his promise had bound himself, that he would take the care of their welfare and salvation. Thus then he compares such gaddings to the lightness of an harlot, when she runs too and fro. Now it must needs be, that an whore is grown past all shame, when she goes thus about seeking customers, and entertains him she first lights upon. For there are some harlots that tarry whilst others seek to them: but such as offer themselves to all comers, justly deserve to be detested of all. This is that which the Prophet meant then, namely when he saith, the Jews ran about, and that in such sort, as they changed their ways: for even in some immodest women, a man shall perceive some natural shamefastness to remain in them: