A17728:363
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.
Some think the word Baal, which is here used, signifies, to be sent; but this signification in this place cannot agree: therefore where others translate, I have had domination and lordship over you; it agrees better: but this lordship must not be understood generally. For after the Latins, this domination is referred to the husband, who is the wives head. Neither is it to be doubted, but God still continues his former speech,1 and persists in the same similitude of marriage, often mentioned before. For he accused the Israelites of adulteries, in regard they had forsaken him: which is the cause he now adds, And yet I am your husband. He said before, that if any man had put away his wife, and that she should marry another, the first would never after be reconciled to her: but contrariwise, I willingly forgive all your disloyalty and whoredoms; only hereafter carry your selves chastely towards me, and you shall find that I also will keep my faith with you. In like manner he saith here, I am your husband: 2that is to say, Albeit I have put you away. For he told them before, that he gave them a bill of divorce, ⟨p. 169⟩that is, he had (as it were) by a public and authentic instrument testified, that he had cast them off, and that he never meant afterwards to be joined unto them again in any covenant: for their exile was a kind of divorce. Now he saith, I am your husband: for howsoever you have by the breach of your faith, much offended me, yet do I still continue my first plea, I am your husband. We now understand the Prophets drift and meaning: otherwise the Israelites might have bin so forestalled with despair, that they would utterly have distasted this favourable access, whereunto the Prophet calls and exhorts them. To the end that slavish fear then should not hinder their return, God here tells them, he will be their husband; neither will he forget that first covenant and conjunction, which in former time he vouchsafed to make with them. Thus you see the sum of his speech, I have once loved you with an husband-like affection: true it is, 3you have estranged your selves from me: yet return now again unto me, for I am ready to pardon you; and I will receive you again (saith he) as if you had always kept your faith and loyalty with me.