A17728:309
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.
Many think this verse depends upon the former, so as they read it jointly together; God hath rejected thy crooked confidences,1 And saying, &c. But as I think, this agrees not: because Jeremiah here begins a new speech, namely, God endeavours to reconcile this people; even as if a husband should desire to receive an adulterous wife into his favour again: meaning wholly to pass by her former faults, and hereafter to esteem of her as a chaste and loyal wife. Thus you see this verse cannot agree with that reproach which we saw before: but the Hebrew word which is put here in the beginning of this verse, (as I think) signifies that ⟨p. 139⟩which we have in our usual speech: as you would say, or rather, put the case. For the Prophet brings not in God speaking here; but he comes in with a common sentence: and therefore he saith, Put the case that a man put away his wife, and she become another mans, shall she return again to the first? No; for this is not the custom. I therefore will show my self more favourable than any man whatsoever: for I will be most ready to take thee again: provided, thou promise me for the time to come, to carry thy self as an honest woman ought to do: to wit, loyally towards me, in renouncing all thy former loose and lewd behaviour. You see there is no great difficulty in that which the Prophet meant to say, nor in the sum of his speech. For God here shows that his wrath shall be appeased towards the Jews, if so be they proceed not on still in their ungodliness, obstinately and rebelliously. And the better to express this his clemency, he useth a similitude, which ought advisedly to be noted. Before, he said, that he held the place §1of an husband; and that this people was unto him in his account, as a wife, chap. 2.2. In the next place he bewails §2their grievous ingratitude and disloyalty, in that they had thus forsaken him; telling them it was all one, as if a wife forsaking her husband, should prostitute her self to all comers. Here he adds, Behold, if an husband put away §3his wife, and she marry with another, he would never entertain such a wife again into his favour: for he was forbidden so to do, by the Law. But see how ready I am notwithstanding, to take thee again; albeit the divorce came not as in respect of my fault.