A17728:554
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.
By the way of the Lord, and by the judgement of God, the Prophet signifies one and the same thing. It is a repetition then, a thing very usual with the Hebrews. For when God prescribes us the rule of a good life, it is as much as if he showed us the way. For our life resembles a race: now God would not have us to run at random; but sets us up a certain mark. He also leads us by a certain way; because it is the office of the Law to call us from wandering astray,1 and to lead us to the mark that is set before us. For this cause the Law is called the way of the Lord: but judgement, as we heard yesterday, signifies uprightness, or a rule. He puts the way of the Lord in the first place; and the judgement of God in the second. And thus he shows,2 that such as esteem themselves poor idiots that know nothing, are yet without excuse. For God meant no less to teach them, the right way, than the most learned in the world.
By the way of the Lord, and by the iudgement of God, the Prophet signifies one and the same thing. It is a repetition then, a thing very vsuall with the Hebrewes. For when God prescribes vs the rule of a good life, it is as much as if he shewed vs the way. For our life resembles a race: now God would not haue vs to runne at randome; but sets vs vp a certaine marke. He also leades vs by a certaine way; because it is the office of the Law to call vs from wandring astray,1 and to leade vs to the marke that is set before vs. For this cause the Law is called the way of the Lord: but iudgement, as we heard yesterday, signifies vprightnesse, or a rule. He puts the way of the Lord in the first place; and the iudgement of God in the second. And thus he shewes,2 that such as esteeme themselues poore idiots that know nothing, are yet without excuse. For God meant no lesse to teach them, the right way, than the most learned in the world.
- 1The office of the Law.
- 2Such as live under good teaching, cannot pretend ignorance, he they never so mean or simple.