A17728:327
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. 5. Will he keep this in mind for ever? will he always remember it? Behold thou hast spoken, and goest on in thy wickedness, and thou hast had ability.
Vers. 5. Will he keepe this in mind for euer? will hee alwayes remember it? Behold thou hast spoken, and goest on in thy wickednesse, and thou hast had ability.
God here shows, that it is the Jews fault that he receives them not to mercy: And this he doth by an argument taken from his own nature. Now he speaks of himself in the third person: and it is all one as if the Prophet had reasoned thus: God is not such an one as cannot be entreated; for he is always as ready to forgive, as he is patient and long-suffering: who lets you then, that you live not happily under his rule and dominion? For he will spare you, if so be he find you truly penitent. We see now what the Prophet meant to say. For God having exhorted and allured them graciously to repentance; the Prophet now in general sets forth the nature of God, namely, that he keeps not his anger for ever, neither doth he always nourish the memory of it. When these words are put simply by themselves; they signify, to nourish vengeance in the heart. In our tongue, we imitate this Hebrew phrase, He keeps it. When this word,1 To keep, is put simply, without an other word joined with it, it signifies (as I have said) to nourish that vengeance which a man hath in his heart. Now there is nothing more repugnant to this, than Gods nature: whence it follows, that nothing hinders the Jews from obtaining favour, but their own backwardness and untowardness: and as they are maliciously bent to their will, so will they not receive that pardon and grace which is freely offered and presented before them.