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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17728	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.; Praelectiones in librum Prophetiarum Jeremiae et Lamentationes. English. Selections	Calvin, Jean, 1509-1564.; Cotton, Clement.	1620 (1620)	STC 4466; ESTC S107291	242,452	346

comfort and good conscience wait till the last day for the appearance of the Lord of glory thy Lord and thy God the man Christ Iesus For it is not sufficient for thee onely to know the word to bee the word of Gods grace Act. 14.3 and 20.32 vnlesse by sound euidences thou also discernest that it hath been a word of grace vnto thee Rom. 10.8 nor barely affirme it to be the word of faith but by good proofe to find that it hath been the meanes to breed a sauing faith in thee Nor yet onely to say that it is able to saue soules Iam. 1.21 but that it hath been Gods powerfull instrument to saue thee For the truth is the word of God was not g 2. Tim. 3.16 inspired from God nor written by h 2. Pet. 1.21 holy men of God to i Hos 8.12 vs and k Rom. 15.4 for vs to the end it should stand l Hos 8.12 stranger-like aloofe off from vs but rather by admitting it to dwell and inhabite richly and plenteously in vs Colos 3.16 it might at length impart of that heauenly vertue that is in it Iam. 1.21 vnto vs. We commonly esteeme men so farre foorth good Rom. 5.7 as they haue extended of their good things vnto vs and those things good Ioh. ● 10 that haue communicated of their goodnesse vnto vs. Isa 39.8 Rom. 6.17 Heb. 6.5 Now if there be any thing vnder heauen good which also is able to make vs good it is the good word of God But we shall but coldly and faintly commend it for good vnlesse we know by good experience that it hath communicated of its goodnesse vnto vs what good I pray you doth that meat or drinke doe vs which we receiue not into vs But where the stomacke craueth and receiueth these the effects will soone be discerned 1. Sam. 14.27.29 Iudg. 15.19 I tasted a little honey saith Ionathan and mine eyes haue been enlightened Sampson drinking in his excessiue thirst of the water of Lehi his spirit reuiued 1. Sam. 30.11.12 The like befell the poore affamished Egyptian Oh that we could come to the good word of God but with the one halfe of that hungry and thirsty appetite wherewith for the most part wee come to these good creatures of God we come to these indeed we take these we receiue these Psal 104.15 and the goodnesse that is in these we make it our owne And if through any defect in nature we feele them any way defectiue in their nature and properties to vs we are ready by and by to say all is not as it should be with vs. Doe wee so strongly and mainly presse toward these whose vertue at the best being perishable Ioh. 6.27 1. Cor. 6.13 can but sustaine a perishable life and can we not be at quiet with our selues vnlesse we feele in our selues that our natures are therby cheered and refreshed Luk. 5.1 and 12.1 Matth. 11.12 1. Pet. 2.2 And shall we not much more presse forwards to take and receiue into vs as with violence the good word of God which is fitted and framed by God himselfe to sustaine vs spiritually Let vs draw neere vnto it then with knowledge desire and faith Heb 4.2 as the poore woman in the Gospell drew nigh to Christ So shall we sensibly feele the sauing and sanctifying 2. Tim. 3.15.16 vertue thereof to be infused into vs to our euerlasting consolation and comfort And then shall our hearts and mouthes be enlarged to speake all the good Psal 138.2 Psal 19.7.8.9.10 of this good word of God that can be deuised Yea we shall not only praise it but also with Dauid the man of God wee shall highly prize it farre aboue all earthly profits or delights Psal 119.72.103 Then we shall be able with him againe and againe to professe how entirely we loue it vers 97. yea how greatly we delight in it vers 174. yea what ioy and felicity we take in it vers 14.162 yea how incessantly our thoughts and meditations are taken vp about it namely before break of day ver 147 throughout the day vers 97. in the night vers 55. yea at midnight vers 62. Let vs not then as the manner of some is permit the word of God barely to harbour in our houses but let vs endeauour rather to harbour it within the closet of our hearts Psal 119.11 Luk. 11.28 And oh happy wee that euer it was our hap to lodge within vs so honourable and gracious a guest that will euery way be so beneficiall vnto vs Psal 119.24 Vers 50. as in our greatest distractions to councell vs in our deepest distresses to comfort vs and when we are to seeke of our way to direct vs directly to that hauen of happinesse 105. where there shall bee mirth without mourning fellowship with God and all his saints without parting where we shall be euer prest to doe his will without fainting and that time without ending As for those that a Heb. 2.3 neglecte so great saluation that haue the word b 2. Thes 2.10 but loue it not that reade it but will not be c Psa 50.16.17 reformed by it that d Prou. 13.13 despise it e Ier. 6.10 reiect and scorne it To say no more their damnation sleepeth not God cannot nor wil not put vp such indignities at the hands of sinners Isa 5.24 Ier. 5.13.14 and 6.10.11 vnlesse they meet him and that speedily Amos 4.12 by true and vnfained repentance And if thou say Oh that I could I wish thee often to read these holy Sermons of repentance penned by the holy Prophet Ieremiah for that purpose For if repentance be a wounding of the heart proceeding of faith which seeketh vnto God for mercy then hath Ieremiah like a skilfull master-builder in these present Chapters and those that follow laid the ground-worke of such a repentance out for thee And if thou say how shal I vnderstand vnlesse I haue a guide Act. 8.31 Accept I pray thee for the present of this which God of his goodnesse hath heere sent vnto thee by giuing him accesse into thy Chariot closet or other retired places and if thou entreat him friendly and makest thy gaine by him of this little the Lord peraduenture may hereafter trust thee with more But before I take my leaue of thee as the summe of all let me entreat thee as thou tenderest thine owne welfare to lay vp in thy heart these sixe lessons which the word of God teacheth thee according as I find them laid downe by a learned Diuine 1 The word of God teacheth thee that thou being by creation made righteous art by the fall of Adam and by thine owne transgression become sinfull Eccles 7 31. Gen. 6.5 2 The word of God teacheth thee that thou art by nature the child of Gods wrath and a fire-brand of hell Ephes 2.3 3

notwithstanding they were Israels confederates should become their enemies yea that they were their enemies already By the top or crowne some vnderstand the Princes and heads of Israel but we may expound it according to our vsuall manner of speaking They shall breake or they shall rub or chafe thine head and this sense in my iudgement sutes best Now the reason followes why this came to passe Hath not this been done vnto thee saith he Others translate Hast not thou done this in the second person Howsoeuer the sense is all one And yet it seemes the opinion of others is better Hath not this been done vnto thee because thou hast forsaken the Lord thy God In a word Ieremiah shewes that the falling away of the people was the cause of all their chastisements As if hee should haue said Such broth as you haue made euen such sup you off and know that thou canst not any way charge the Lord as being blame-worthy for he is ready to performe that which he hath promised did not thine owne impiety hinder him Neither hath God indeed chosen thee in vaine neither hath hee without cause preferred thee before all other nations onely thou hast reiected and put backe his benefits and liberality from thee Thus then thy condition had neuer been as now it is if thy selfe hadst not procured these euils to thy selfe And how is that Because saith he thou hast forsaken thy God And hee doth againe aggrauate the fault in saying In the time when hee led thee by the way To leade by the way is as much as to gouerne rightly and happily Thus the Prophet shewes that their disloyalty and backsliding was vtterly inexcusable in that they had reiected the worship and seruice of God for then things went prosperously forwards Had they been pressed with many tentations they might thus haue made their excuse wee thought our expectations should haue failed vs whilest we waited for deliuerance from the true God Why so Because hee with-held the signes of his presence from vs therefore necessity constrained vs at the least that which we haue done inconsiderately ought to be pardoned For what could we thinke else but that God had forsaken vs This obiection our Prophet heere preuents as in the fifth verse of this chapter What iniquity haue your fathers found in me And in another place O my people what haue I done vnto thee testifie against me Mich. 6.3 For God in that place is ready to iustifie his cause and to cleere himselfe of whatsoeuer accusations the people could charge him with So heere I haue lead thee by the way that is to say thou wert in good case being vnder my leading and gouernment and yet could neither my goodnesse nor louing kindnesse keepe thee in awe though I dealt graciously with thee no though thou knewest thou couldest no way better thine estate then to be vnder my custody yet thou louedst rather to follow after idols What excuse therefore hast thou now or what shew of excuse canst thou alleage for thy selfe We see then how the fault of the people is so much the more aggrauated because they then forsooke their God when they were no way forced thereunto by any tentation but being growne meerly disloyall they voluntarily gaue themselues to the seruice of idols Now this is confirmed in the verse following Vers 18. And what hast thou now to doe in the way of Egypt to drinke the water of Nilus or what makest thou in the way of Ashur to drinke the water of the riuer THe Prophet as I touched before confirmes that which I haue said namely that the people could not chalenge the Lord as being the author of their euils seeing the whole cause thereof rested in themselues And yet the fault is redoubled in regard they sought here and there after such remedies which profited them nothing at all by meanes whereof also they alwayes heaped new iudgements vpon their owne heads For we must vnderstand that their onely remedy in afflictions was to seeke reconciliation with God Simile For example if a sicke man knowes whence the cause of his sicknesse comes and afterward in stead of seeking fit remedies he betakes himselfe to some medecine which shall doe him no good but will rather be a meanes to encrease the malady will wee not iudge such an one worthy to perish seeing hee wittingly willingly reiected those remedies which would haue done him good to runne after vaine and deceiueable medecines thinking to find comfort by them This is the very thing which Ieremiah heere reprooues in the Israelites If thou carefully enquirest saith he whence so many afflictions proceed thou shalt find me guiltlesse and thine owne iniquities to bee the cause But what is now to bee done what course art thou now to take euen this bethinke thy selfe well how thou maist bee reconciled with me and how thou maist obtaine pardon endeauour to bee reuenged on thy selfe for thy wickednesse Thus shall thy plagues be soone remoued and by experience thou shalt find me the best physicion God the best physicion if thou thus addresse thy selfe vnto me But what doost thou now Thou trottest vp and downe hunting after vaine and deceiueable comforts Now thou fleest to Egypt and by and by to Assyria but by none of these meanes canst thou procure vnto thy selfe any benefit Now wee haue the Prophets meaning for hauing conuinced the Iewes of their impiety and hauing so caused them to vnderstand that they could neither ascribe the euils which they endured to God nor to Fortune no nor yet to any other causes he now shewes that the onely remedy and the best way to attain saluation is to returne into fauour with God But to runne hither and thither now into Egypt now into Assyria they therein discouered an euident signe of desperate folly Now this reprehension depends vpon the holy history For this people had one while the Assyrians their enemies an other while the Egyptians in regard there still happened great mutations and changes and God also laid diuers troubles and afflictions vpon them the better to awaken them out of their drowsinesse and security Sometimes he hissed for the Egyptians as wee shall see afterwards then hee caused his trumpet to sound into Assyria and all to certifie the Israelites that no peace was euer to be looked for till they quietly submitted themselues vnder Gods gouernment And yet the people reiecting this counsell were so blinded that when the Assyrians assailed them then they fled to Egypt that is to say they sought for succour of the Egyptians and made a league with them But if any change happened then they sought and desired to bee confederates with the Assyrians yea and often to purchase their friendship at a very deare rate This is that frensie then wherewith the Prophet heere taxeth them when he saith What hast thou to doe in the way of Egypt that is to say I pray thee what good gettest thou by it what

madnesse is it in thee when thou manifestly feelest that God is against thee that thou then thinkest not of the right meanes whereby thou mightest procure thine owne welfare namely by seeking reconciliation with thy God All thy health consists in fleeing to God in seeking to get his fauour and in suing for mercy at his hands But what course takest thou Thou runnest to Egypt thou runnest to Ashur Bringest thou not thy selfe thus into a wofull plight What childishnesse is it in thee thus to vexe thy selfe to no purpose From this place let vs learne Doct. that as oft as God corrects vs for our sinnes it is our parts to seeke for the true remedy and neuer busie our heads in seeking after those vaine comforts which Satan will present before vs as so many snares to intangle vs for such allurements shal only cast vs into a dead sleepe so as the euils which otherwise in themselues might be curable shall become at the last incurable and deadly What is to bee done then As soone as we feele the smart of Gods rods Vse let vs presently seeke attonement with him and how we may attaine his fauour thus shall wee not loose our labour But if wee stand gazing about vs we shall be so farre off from attaining reliefe that wee shall double and treble our sorrowes To drinke the waters of Nilus and the waters of Euphrates is nothing else but suing for helpe heere and there I grant hee alludes to the Ambassadours which were sent because in their trauell some dranke of the waters of Nilus and others of the waters of Euphrates and yet notwithstanding he speakes by way of allegory as if he should say God was ready to succour thee hadst thou but resorted to his mercy as to a city of refuge but thou thoughtest it better to neglect him that thou mightest haue helpe from the Egyptians and Assyrians Thou seekest then to drinke the waters of farre countries whilest God supplies thy necessities with sufficiency of waters at home It may be also he alludes to that similitude hee vsed in ver 13. he there called God the fountaine of liuing waters as if he should haue said God would bee to thee an euer-springing fountaine that can neuer bee drawne dry neither shouldest thou euer perish for thirst if thou wouldest content thy selfe with him alone but thou thirstest after the waters of Nilus and Euphrates Thus we haue now attained the Prophets meaning Neither is it to be doubted but he speakes of the waters of Nilus and Euphrates because both these nations in outward appearance abounded in al sorts of riches and in multitudes of men Seeing Israel then relied vpon such defences the Prophet heere blames their ingratitude in that they satisfied not themselues with those succours which God affoorded them albeit the same appeared not vnto them in so manifest and visible a sort as the others did An excellent and fruitfull instruction For in God we haue all sufficiency and if himselfe alone could content vs certanly hee would giue vs more than wee could wish and would euer supply all our needes For himselfe being neuer weary of well doing hee would bestow vpon vs whatsoeuer our hearts could desire But because we cannot perceiue this bounty and liberality towards vs with our outward senses that makes vs runne so greedily after the worlds enticements Doct. Learne wee hence then neither to lust after the waters of Nilus nor Euphrates that is to say after the deceiueable allurements of this present euill world which carry in them a faire glosse in outward shew but let vs rather thirst after this secret and hidden fountaine Note which is therefore kept close from our bodily eyes that wee might seeke it by faith Now it followes Vers 19. Thine owne wickednesse shall correct thee and thy turnings backe or treasons shall aske vengeance of thee and thou shalt know and vnderstand that it is an euill and a bitter thing that thou hast forsaken the Lord thy God and that my feare is not in thee saith the Lord God of hosts THe Prophet here againe confirmes that which I haue said before namely that the people will they nill they shall in the end feele what it is to reuolt from God as if he should say If hitherto by so many chastisements The summe thou hast not learned that thy treasons and trecheries are the cause of all these miseries God will yet adde iudgement vpon iudgement till at the last thou bee inforced whether thou wilt or no to confesse that thou receiuest the iust reward of thine iniquities this is the summe of the verse But he saith in the first place Thy wickednesse shall correct thee as if he should say Albeit God neither ascends into his iudgement seat nor stretcheth forth his hand to correct thee yet shall thine iniquities testifie thy iust condemnation euen in the sight of the Sunne And this manner of speaking is more forcible and hath greater vehemency in it then if the Prophet had onely said that God would afflict his people iustly Thy wickednesse then saith he shall chastise thee The like speech there is also in a manner in Isaiah Isa 3.9 and 59.12 The triall of their countenance testifies against them as if the Lord should say Though I should sit still and not take vpon me the office of a Iudge though no man should giue in euidence against thee though none should commence any action at all against thee yet would the guilt of thine owne conscience rise vp against thee and would put thee to shame and rebuke So in this place Thine owne wickednesse shall correct thee Now wee are to see the reason why the Prophet saith this for it is most certaine that hitherto many of thē still repined with open mouth against God as if he had dealt too sharpely and seuerely with them In regard therefore of these murmurings which euery one was ready euer and anon to vtter forth against God the Prophet repels such slanders in telling of them that their owne wickednesses were sufficient to correct them Thy owne wickednesse saith he shall execute against thee the office of a Iudge in condemning thee Vers 13. 17. He saith the same of their turnings backe but he heere better expresseth that which he had said before in generall of their reuolt from Gods seruice and obedience therfore here he specifies one kind of wickednes as if he had said We need not now call for thine accuser or for witnesses or for a Iudge to pronounce sentence thy onely turnings backe will suffice in stead of all these as sufficient to condemne thee He addes in the next words Thou shalt know and prooue how euill and bitter a thing it is to haue forsaken the Lord thy God These phrases of speech are somewhat sharpe but we told you before what they signifie namely thy reuolting or forsaking that is to say thy trecherous disloyalties to wit in that thou hast forsaken