A17728:375
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.
THE THIRTEENTH LECTURE, WHICH IS THE THIRD UPON THE third Chapter.
THE THIRTEENTH LECTVRE, WHICH IS THE THIRD VPON THE third Chapter.
1YESTERDAY we began to show in what sense the Prophet saith, that the Ark of the Lords covenant should be no more mentioned, after the Israelites return into their own country; and that they shall be there multiplied and increased; namely, because that dissension which was once between them before their captivity, should now utterly cease. For we know that the Israelites had their manner of serving God apart by themselves, in regard they had forsaken the pure and sound doctrine of the Law. The Prophet meant then to show, that all of them should become the true servants of God, and that there should be such unity of faith amongst them, that the Jews and Israelites should no more serve God after divers fashions. And that is the cause why he adds, it shall no more come into their heart: that is to say, It shall no more be thought on. Neither shall it be remembered: that is, there shall remain no more signs of differences and discord, as in times past. Neither shall they visit it: that is, those who heretofore desired to offer sacrifice to God, shall no more come to Jerusalem by stealth. In a word, the case shall be quite and clean altered from that it was before: for in that time Jerusalem shall be called the throne of the Lord. But it seems the Prophet contradicts himself, where he saith, Object. Jerusalem shall be the throne of the Lord; and yet no mention shall be made of the Ark of the Covenant: Answ. but these two things agree very well together. For his meaning is, that Jerusalem shall be the eternal throne and dwelling place of the Lord, without any controversy ⟨p. 177⟩or contradiction. Before the Israelites were led captives, they bragged as having the true and sincere worship of God amongst them, and that in great ppe and outward ostentation; so as Jerusalem (in comparison thereof) was in a manner nothing, as touching the outward appearance. Now the Prophet saith, there shall be no more this kind of difference, neither shall the contention between the Jews and the Israelites continue any longer. Why so? Because both of them should (without contradiction) hold Jerusalem to be the Sanctuary of the Lord: as if he should say, All without exception shall serve God purely; which in times past was far otherwise. Which he yet better confirms by the words following.