A17728:565
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 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 If I (saith he) be the Judge of all the world shall those that provoke me thus to my face, go unpunished? should I not expose my glory to open contempt? should I not also despoil my self of my power? I should cease to be that I am, and should in a manner renounce my self; if I should not punish so desperate and rebellious a people. Now we have the Prophets meaning. Others supply a letter here, and take one for another: and thus they translate, Not upon this. But nothing constraining us to change ought; and that many also subscribe to this exposition; I had rather follow that which is most received. The Word which the ⟨p. 269⟩Prophet useth in the Hebrew, signifies where: but oftentimes it is taken for how? For it must not be understood here as having respect to a place, but to the matter. How then (saith he) should I pardon thee for this? We see how God consults with his adverse party, making themselves (as it were) the judges. As if he should say, Answer me: say that I should give you authority and leave, to name and appoint the chastisement which you have deserved; can I, who am the Judge of the world, pardon so hateful impieties.
THe manner of speech heere vsed, is by the Rhetoritians called* communicatio. For God meant, after a sort, that his aduerse party, against whom hee pleads, should be iudge of the cause; & yet as of a matter already out of question. Now this is a signe that one is very confident of his cause: and therefore when the Rhetoritians meane to shew, that the cause is cleere and manifest which they propound: they consult with their aduerse party thus: What? Doe I not propound the matter plainly vnto thee, as it is? Canst thou any way gainsay it? Put the case thou mightest haue liberty and power to bee iudge thy selfe; would not reason it selfe constraine thee to speake after this manner? Euen thus God also shewes that he is forced (as it were) of necessity to punish and chastise the Iewes thus rigorously; testifying that he can doe no lesse.