A17698:2218
Sermons upon Deuteronomy
The sermons of M. John Calvin upon the fifth book of Moses called Deuteronomy faithfully gathered word for word as he preached them in open pulpit; together with a preface of the ministers of the Church of Geneva, and an admonishment made by the deacons there. Also there are annexed two profitable tables, the one containing the chief matters; the other the places of Scripture herein alleged. Translated out of French by Arthur Golding.The sermons of M. Iohn Caluin vpon the fifth booke of Moses called Deuteronomie faithfully gathered word for word as he preached them in open pulpet; together with a preface of the ministers of the Church of Geneua, and an admonishment made by the deacons there. Also there are annexed two profitable tables, the one containing the chiefe matters; the other the places of Scripture herein alledged. Translated out of French by Arthur Golding.
London: printed by Henry Middleton for George Bishop, 1583
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.
WE have here a Law for the releasing of such as were indebted. Now we know that GOD governed the Jews according §50to their own rudeness, insomuch that he granted them a toleration in many things because they were a people hard to be ruled. Yet notwithstanding he ceased not by all manner of means to allure them to gentleness, to the end that no man should grieve his neighbour beyond measure, nor use too extreme rigour, nor deal cruelly one with §60another. That is the mark which the Law shooteth at which I have read here presently; so as ye must understand that it was not Lawful for them to press any man with his debts in the seventh year. And it hath been thought that in this place Moses commanded the clear forgiving of all debts the seventh year. But in that supposal is no reason at all. For if debts had been quite and clean released: much more reason had it been that such persons as had yielded themselves into bondage for the discharge of their debts, should have been released: for we know that the freedom of mens persons is much more acceptable, than the releasing of a debt of money. Must a poor man be held as a slave and make it good with his body because he hath not wherewith to pay that he oweth: and shall he be released which keepeth the money still in his purse, or else useth some odd by shift, so as he abideth freely at home in his own house? That were no upright dealing. But the case stood so among the Jews,1 that such as yielded themselves into bondage for the discharge of their debts, were not set at liberty again till the year of Jubilee which was the fiftieth year. Therefore it followeth that here is not meant the clear release of all debts. For that had been the way to have procured more disorder, rather than to have set down a rule of courtesy and gentleness. For no man would ever have lent any money the sixth year. Again, men would ⟨p. 573⟩have been the more hasty in calling for their debts, so as their debtors should have been much less privileged than if there had been no release at all. Also there are other reasons which are very sufficient; insomuch that every man should have been driven to sell his own house and land. To be short, it is not to be doubted but that Gods intent here, was to command no more but that the seventh year should be privileged.