A17728:474
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. 18. Thy way, and thy works have brought this upon thee; such is thy malice; therefore it is bitter, therefore it pierceth to the heart: or, although it be bitter, and although it hath pierced thee to the heart.
Vers. 18. Thy way, and thy workes haue brought this vpon thee; such is thy malice; therefore it is bitter, therefore it pierceth to the heart: or, although it be bitter, and although it hath pierced thee to the heart.
The Prophet (as I have already said) confirms his doctrine: to wit, that the evils which befell the Jews, came not to pass by ill fortune, as they say; but that it is God himself who calls them to an account; that being touched with his true fear, they might at length return unto him: or, if they must needs perish in regard of the outward man, yet at the least they might obtain favour after their humiliation, and so be saved in respect of their souls and inward man.1 He saith then, their actions have procured them these things: as if he should say, you are not to lay the fault upon God, nor yet upon your bad fortune, as you usually have done, and as all profane persons commonly do. 2For they are your works that have procured you these things. Thus God will perform the office of a just Judge: therefore whatsoever befalls you, impute it to your own iniquities. To which purpose in the next place he adds, such is thy malice. In a word, he shows that the Jews do in vain impute their evils either to this or that; for the blame lies wholly in themselves, as having purchased & obtained this ruin to themselves by their own impiety and wickedness.
THe Prophet (as I haue already said) confirmes his doctrine: to wit, that the euils which befell the Iewes, came not to passe by ill fortune, as they say; but that it is God himselfe who calles them to an account; that being touched with his true feare, they might at length returne vnto him: or, if they must needs perish in regard of the outward man, yet at the least they might obtaine fauour after their humiliation, and so be saued in respect of their soules and inward man.