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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	egypt_n	hand_n	stretch_v	1,308	5	10.4202	5	false

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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

redemption vpon such gracelesse ones who thus abused their liberty For they tooke occasion hereby to ouerflow in all lasciuiousnesse But if any had rather follow the other reading I will not gainsay him and then the sense will be It is long agoe since I disburthened thee of thy yoke and brake thy bands but thou hast said that is thou didst promise me for he speaks of this people as of a woman which is the cause that it is put heere in the feminine gender as also in regard that God held the place of an husband towards his people therefore he no sooeer accuseth them of disloyalty but he by and by speakes vnto them as an husband doth to a shamelesse woman who hath giuen ouer her selfe to the committing of adultery Thou therefore hast said vnto me that is to say thou didst promise me that thou wouldest not passe that is that thou wouldest assuredly keepe thy selfe chast and loyall to me alone And thus in stead of the particle ki which among the Hebrewes is a note of rendring the cause we may put in the place of it an aduersatiue to wit Notwithstanding it being so taken in other places of the Scriptures But or Notwithstanding then thou hast runne vpon euery high mountaine c. as harlots are wont to doe in seeking their maintenance But as I haue said I rather thinke that God complaines heere of his people in that by the fauour hee shewed them touching their deliuerance and freeing them from the yoke they thereby tooke occasion to giue ouer themselues to all dissolute behauiour For thus the text runnes very well and all the parts and members thereof concur very fitly one with another Whereas the Lord puts them in mind of breaking their bands and bursting their yoke some referre this onely to the first redemption But I mislike not of their opinion who thinke the Prophet speakes of many deliuerances For we know the Israelites were not for once onely deliuered out of the land of Egypt but that God euer anon stretched forth his hand assoone as they were afflicted and oppressed He had long since then taken the peoples yoke from of their neckes but it was at sundry times as we may perceiue by the history of the Iudges See Nehem. 9.28 Seeing the peoples liberty then proceeded meerly from Gods free bounty who had for the sames sake redeemed them ought they not to haue yeelded themselues obedient to their Redeemer For the people were therefore set at liberty The end why God redeemes vs. that they should wholly dedicate themselues to his seruice Thus then God heere accuseth the ingratitude of this people because they imagined hee thus deliuered them Doct. that they might afterwards resemble wild beasts as wee shall see hereafter That wee may the better vnderstand the Prophets meaning then we must haue an eye to that which Saint Paul saith in Rom. 6. namely that whilest we serue sinne wee are freed from Gods righteousnesse for then we runne after our lusts and haue no bridle left to keepe vs in But after God hath once set vs free from this wofull seruitude vnder sinne then wee begin to be seruants vnto him and his righteousnesse And thus being freed and deliuered from sinne wee become seruants of righteousnesse this is the end of our redemption But many abuse this grace of God taking occasion thereby to breake foorth into all intemperancy Vse behauing themselues so inordinatly as if there were no law nor rule to keepe them within the bounds of holinesse and honesty This is the cause then why God complaines of the Israelites But thou saidst I will not serue for it is too grosse an ingratitude yea it is too much that thou hast done already to dreame that I haue not redeemed thee as also not to vnderstand that my meaning in vsing thee with such respect was to teach thee that thou wert wholly mine For he that is redeemed by another is no more his owne 1. Cor. 6.19.20 What Condition redemption containes in it God had redeemed this people and therefore the redemption contained in it an obligation binding the people ouer to yeeld voluntary obedience vnto God and to be gouerned by him Thou hast said then I will not serue Thus God complaines that he hath ill imployed the benefits and graces which hee bestowed vpon the people in regard they abused the liberty hee gaue them to all excesse of riot And the reason which followes manifests it yet better For thou runnest as an harlot saith hee vpon euery high mountaine and vnder euery greene tree For we know that the Israelites no sooner reuolted from Gods true worship but they chose them places here and there as if the tops of the mountaines and shadowie places vnder greene trees had had more holines in thē than any other And euen thus it fares with the Papists at this day for their deuotion that is to say that diuellish fury which transports them from place to place is the very same Oh say they such a place is holier and better than that So did the Israelites for they thought themselues nearer heauen when they were mounted aloft vpon the tops of the hils likewise they thought they they had more familiar accesse to God when they were below vnder the thicke shade And we see also how euery profane man almost is bewitched after the same manner For when they are on the mountaines they thinke that makes them nearer to God they also imagine that some diuinity is secretly included as well by the riuers sides as vnder greene trees For as much then as this superstition had long continued among the Israelites God heere thus reprocheth them for their running and wandring to and fro But the similitude which hee vseth must be obserued For he compares them to harlots who hauing cast off all shamefastnesse trudge hither and thither not onely to satisfie their base and filthy lusts but also their insatiable couetousnesse whlch sets them so on gog He saith then Thou rannest about vpon euery mountaine and vnder euery leaued tree like an harlot or harlot that thou art as if hee should say See the reward thou gauest me for my mercy in redeeming thee thou thinkest thou hast obtained leaue now to ouerflow now in all impiety Thinke well then what hath occasioned thee thus to prostitute thy selfe to all villany and wickednesse It followes Vers 21. And I planted thee as a vine of choyce noble or exquisite for so much the Hebrew word signifies wholly of faithfull plants or approoued seed and how art thou then turned vnto me into the plants of a strange or wild vine GOd here cōfirmes that he said in the former sentēce for there he condemned the Israelites because they ranne riot after their superstitions notwithstanding God had redeemed them to another end namely that they should suffer themselues to be gouerned by his hand I saith he then haue planted thee a choyce vine that is to

thy graces proceeding from thy free loue to vs that we may endeauour so to giue vp our selues to thy seruice that thou maist haue glory by our life and conuersation And though it so fall out that we now and then goe astray from thee yet giue vs grace speedily to returne into the right way and let vs euermore be ready to receiue thy warnings and corrections that it may appeare wee haue been in such wise called and chosen of thee that wee may desire to continue in the hope of our saluation to which thou daily inuitest vs and which thou hast prepared for vs in heauen through Iesus Christ our Lord. Amen THE FIFTH LECTVRE WHICH IS THE FIRST VPON THE second Chapter WE heard yesterday the complaint that God tooke vp against his people The summe was That if he were to make his defence before any Iudge it would be found that he had iust cause to condemne their ingratitude and as for them they had no colour or shew of reason that might cause them to wander after vanity but they were become vaine that is they had abandoned him without any cause at all and suffered themselues to be transported and carried away by their owne dreames and forgeries Vers 6. And they said not that is it came not into their minds to say where is the Lord that hath brought vs out of the land of Egypt and caused vs to walke through the desert by a solitary or empty land and vaste in a terrible land by the shadow of death by a land that no man passed thorow and where no man dwelt 7 And I brought you into a * or Hacarmel plentifull land to eate the fruits thereof and the abundance thereof word for word it is To his good and you entred into it and haue polluted my land and haue made mine heritage an abomination THe Prophet prosecutes the same poynt of doctrine still for God heere blames the people for no small fault seeing they had forgotten his benefits and yet had he redeemed them after such an admirable manner that it worthily deserued to be celebrated not of one nation only but of all the nations of the world besides See then how iustly he taxeth the Iewes for their hatefull ingratitude for forgetting the memory of so famous and incomparable a deliuerance Had they not at all felt Gods bounty and liberality towards them nay or rather had they had but some little semblance thereof then their fault peraduenture might haue been somewhat the more excusable but God hauing not after an ordinary manner discouered his power from heauen and hauing openly manifested his maiesty and glory euen in the very eye of the people what a barbarity was it in them after all these things to forget God who had so plainly declared himselfe to them by such notable experiments Thus we haue the Prophets meaning then when he saith they said not See chap. 5.24 For God heere taxeth the sloth of the Iewes for not considering in themselues how they were perpetually bound with strict bands to the maiesty of God for those great fauours he had shewed them in deliuering them so miraculously out of the land of Egypt When he saith they said not where is the Lord Hee giues them to vnderstand that hee was alwayes present before them or nigh vnto them but they were blind and therefore had no pretext for their ignorance for they needed not to haue sought him farre off nor haue fetched many long circuits about Had they onely then but thought thus with themselues Hath not God once redeemed vs had they I say but thought thus in themselues they would neuer haue followed their vanities Vers 5. Whence proceeded such a fault then or rather such a frensie in pursuing Idols Euen from this They would not vouchsafe to apply their minds and hearts to seeke after the Lord. Thus then the Prophet here preuents the replies of hypocrites who would be ready to alleage that they were deceiued and that they faulted rather of ignorance than otherwise For it is alwayes the manner of those that are found guilty to seeke euasions and starting holes as soone as they be called to an account That the Iewes then might not be able to bring in their excuses the Prophet telles them heere in plaine words that they erred not of ignorance but of malice through which they were carried away after their vanities and lies in regard they had wittingly despised the Lord and would not so much as aske after him though he was neare enough vnto them This place is worthy to be noted for nothing is more vsuall with the wicked after they be once conuinced than to seeke this refuge namely that the giuing of themselues to all superstitions proceeds forsooth from their good intentions The Prophet therefore meets with this wile and shewes that where the knowledge of God hath been once entertained among men there his name and glory cannot be blotted out vnlesse it be of set malice when they wittingly and willingly estrange themselues from him And thus this one clause so condemnes all Apostataes that they haue nothing to answere when they obiect We were ouertaken through ignorance For a man shall no sooner bring them forth to the triall but their malice and ingratitude shall forthwith be discouered in regard they vouchsafed not to aske Where is the Lord He by and by addes that which is the exposition of this sentence For I told you that the question is not here of sentencing babes in vnderstanding but of the Iewes who by sure and certaine proofes knew that God was their Father Seeing then God had manifested himselfe vnto them by so many infallible testimonies they had not to alleage for themselues so much as any shew of ignorance That is the cause then why the Prophet saith It came not into their thoughts to aske Where is the Lord that hath brought vs out of the land of Egypt c. This could not be said generally of all nations therefore I told you before that this speech is directed particularly to the Iewes who had tasted and felt the power of God by euident testimonies so as they could not offend but of set purpose that is in quenching by their frowardnesse the cleare light that shined before them Also the Prophet yet further aggrauates their offence by certaine circumstances for hee saith not onely that they were brought out of Egypt but that God was alwaies to them in stead of a Captaine and leader and that for fortie yeeres together for vnder this word desart he notes the time Now because the history thereof was fresh in memory that is the cause why hee thinkes it enough to touch it onely in a word And yet euen therein he notably sets forth Gods glory in mentioning the desart But in the first place obserue that the Iewes were altogether inexcusable in that they remembred not how their fathers had been miraculously preserued for the space of fortie