A17728:561
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. 7. How shall I pardon thee for this? that is, how should I pardon thee? for so it must be understood. Thy children have forsaken me, and have sworn by that which is not God. Now I have filled them, and they have committed adultery; or, notwithstanding they have, &c. and the house of the harlot they are assembled, or, in the house of the harlot.
Vers. 7. How shall I pardon thee for this? that is, how should I pardon thee? for so it must be vnderstood. Thy children haue forsaken me, and haue sworne by that which is not God. Now I haue filled them, and they haue committed adultery; or, notwithstanding they haue, &c. and the house of the harlot they are assembled, or, in the house of the harlot.
The manner of speech here used, is by the Rhetoricians called* communicatio. For God meant, after a sort, that his adverse party, against whom he pleads, should be judge of the cause; & yet as of a matter already out of question. Now this is a sign that one is very confident of his cause: and therefore when the Rhetoricians mean to show, that the cause is clear and manifest which they propound: they consult with their adverse party thus: What? Do I not propound the matter plainly unto thee, as it is? Canst thou any way gainsay it? Put the case thou mightest have liberty and power to be judge thy self; would not reason it self constrain thee to speak after this manner? Even thus God also shows that he is forced (as it were) of necessity to punish and chastise the Jews thus rigorously; testifying that he can do no less.2