A17728:544
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.
Now when he speaks thus to God, there is an antithesis between God and men. For we know that the worst sort of people in the world are pleased well enough, whilst they may have the good opinion and estimation of men like themselves. Whilst they are so esteemed then, they lie snorting in their vices. The Prophet derides this foolish confidence, and shows that God sees otherwise than mortal man doth. For man scarcely can look the length of three fingers from him: but God diveth into the very bottom and depth of the heart. The Prophet then so speaks of Gods eyes, that in respect thereof ⟨p. 258⟩he shows mens judgements are frivolous, in regard they seek after nothing but fair shows, and vain appearances. By the word faith, as also in the first verse of this chapter, the Prophet means the integrity of the heart. They err from the mark then, who to show their wit, endeavour to prove, from this place, that we are acceptable to God by faith only. For the Prophet speaks not here of that faith by which we embrace free reconciliation with God; by which also we are made the members of Jesus Christ. The sense then is plain enough of it self, namely, that God esteems not outward shows, wherewith men are delighted, as it is in 1. Sam. 16.7. Man looks to the outward appearance; but God regards the heart. By the word heart there, the holy Ghost expresseth the same thing which Jeremiah means by faith, or truth here. For Samuel shows, that Davids father deceived himself in bringing forth those sons first, which were of the most comely stature and personage. Man (saith he) looks to the outward form; but God sees the heart. Now we have the true and natural sense of the Prophets words; to wit, after the hypocrites shall have flattered themselves to the full, and that all the world should have applauded them therein; yet all this shall serve them to no purpose: for in conclusion, they must all be summoned before the bar of Gods judgement seat. Now in his presence, nothing but truth hath place, neither is any thing else precious in his sight.
Now when he speakes thus to God, there is an antithesis betweene God and men. For we know that the worst sort of people in the world are pleased well enough, whilest they may haue the good opinion and estimation of men like themselues. Whilest they are so esteemed then, they lie snorting in their vices. The Prophet derides this foolish confidence, and shewes that God sees otherwise than mortall man doth. For man scarcely can looke the length of three fingers from him: but God diueth into the very bottome and depth of the heart. The Prophet then so speakes of Gods eyes, that in respect thereof