Sermons on Job, Sermons · Chapter 31 · Sermon 113
The .Cxiij. Sermon, which is the third vponupon the .xxxj. Chapter.
9 If my heart hauehave beene deceyued in any vvoman, or if I hauehave laide vvaight at the doore of my neighbour.
10 Let my vvife grinde vntounto another man: and let ſtranngers bovv dovvne vponupon hir.
11 For that is a looceneſſe and iniquitie to be condemned.
12 It is a fyre that deuoureth all too deſtruction: yea and vvhichwhich ſhould plucke vp the roote of my reuenue.
13 If I hauehave refuſed the iudgement of my ſeruant, or of my maid vvhen they ſtriued againſt me.
14 VVhat ſhall I do vvhen God ſtandeth vp? And vvhat ſhall I anſvvere vvhen he doth viſit me.
15 Hath not he that hath made him made me [alſo] in the vvombe? And hath not he faſhioned vsus in the vvombe.
WE hauehave heere twoo proteſtations of Iobs making, which are worthie to bee marked. The one is that hee had liued ſo chaſtly, as hee was cleere before God from ſeeking to abuſe any mans wife. And the other is, that hee had not bin proud nor cruell towards ſuch as were his vnderlings: and therwithal had bin ſo far off frō vaūting himſelf againſt his equals, that toke where he had moſt power, there he ſhewed him ſelf moſt gentle and mylde. But it behoueth vsus to beare in mynde, what hath bin ſaid heretofore: that is to wit, that Iobs proteſting to hauehave walked rightly before God and mē, without doing any mā wrong: was not in any one kind alone, but in the whole law of God: according as he laieth forth the things that are conteyned therein, which doing of his ought alſo to be a ſpeciall warning vntounto vsus. For (as I hauehave ſhewed before) it is not inoughe for vsus to indeuer to diſcharge our duty in ſome one point only, and leaue the reſt vndone. For God will not hauehave the things ſeparated and diſmembred, which hee hath ioyned togither in his lawe. VVherefore let vsus beare in mynd what hath bin ſet down heretofore. Now let vsus follow the order which Iob kepeth here, and mark how the reſidue is added. As touching that which he ſpeaketh of aduoutrie: the mening is, that he offreth himſelf to ſuffer the ſhame of hauing his own wife abandoned to whoredome, if he had ſought to abuſe any mans wife. Let other men (ſaith he) bow down vponupon my wife, and let hir ſuffer that reproch, yea and let me indure it as well as ſhee. If I hauehave beene led away, or if I hauehave layde wayte at my neighbors doore, that is to ſay, if I hauehave watched to do him any harme. And afterward he declareth why hee abhorred whordom ſo much. For (ſaith he) it is a wickedneſſe, yea and an iniquitie that belongeth vntounto Iudges▪ that is to ſay, which is worthy to be condemned. For it is a deuouring fire and a thing that would plucke vp my welth by the roote. Thus yee ſee howe Iob continued in chaſtitie, and gaue not him ſelf to the filthineſſe of whordom, bicauſe he knew it was a curſed thing, and ſuch an offence as God could not beare with. Now as touching the puniſhmēt which he ſetteth down here, it is the iuſt reward of whoremaſters and aduouterers: that is to wit, that the like ſhuld be done vntounto them, as they hauehave done vntounto others. And not onelyonly in this text is mention made of it: but we hauehave a notable example of it aboue all others in the perſon of Dauid. For although he were a holie prophet and a king choſen out among all mankind, hauing recorde that God hath found him according to his owne hart: yet notwithſtanding we ſee what puniſhment fel vpō him for ſtepping once aſide, and for rauiſhing another mans wife. For the Prophete Nathan declared Gods curſe vntounto him, ſaying: thou haſt done this in ſecrete: but it ſhal be payd thee openly, and the ſunne ſhall beare witneſſe of it. Dauid had wrought ſo wilily (as he thought) that his ſinne ſhould neuer hauehave bene known to the world, but he ſhould hauehave gone clere away, for as much as no man did reproch him with it, or mutter of it. But God reuenged the hypocriſie, and told him that although he had done the wickedneſſe in ſecret, yet it ſhould come to open light, and he ſhuld be aſhamed and his ſinnes be known to all men. And how? It was a hideous thing that his owne ſonne ſhoulde cauſe a trumpet to be blowne to aſſemble the people, and there in the opē ſight of the world, put the kings concubines to al villanie. Behold here an inceſt againſt nature: and yet God declareth that this hapned not by caſualtie. I is it (ſaith he) that hauehave done it. As if he ſhould ſay, let not men loke onelyonly at the perſon of Abſolon without going any further. True it is, that mē ought to abhor him for breaking the order of nature in that wiſe, or ouerthrowing all honeſtie, and for working ſuche villanie towards his father: neuertheleſſe I alſo (ſayeth the Lorde) hauehave wrought in this cace, and men muſte not thinke it too hauehave happened by caſualtie or aduenture, but it is I that hauehave done it, ſayth the Lord. Seeing that God ſpared not ſuche a Prophete, and a man indued with ſuch excellencie, as he had led his whole life in ſounde vprightneſſe, ſauing in his fall with the wife of Vrias: If God I ſay, vſed ſuch a rigoure towardes Dauid whome he had choſen: how ſhall he ſpare the whorhunters that make a continuall trade and ordinarie art of abuſing other mens wiues, and lie alwayes in wayt to bring their wicked purpoſes aboute? Muſte they not needes feele that there is a Iudge in heauen, which will not ſuffer ſuche a wyckedneſſe vnpuniſhed? God therefore maketh ſuch reprochfulneſſe to return vponupon themſelues: but yet let them vnderſtande, that they receyue a iuſte payment, and ſuche a one as they hauehave deſerued: and let them learne to humble themſelues before God. Furthermore, when they heare it threatned, that if they abuſe other mens wiues, their owne wiues alſo ſhall bee rauiſhed and defiled, and God will raiſe vp whoremongers to execute his iuſtice: it ought to abate the temptations of ſuch as hauehave any feare of God at all. If a man hauehave any t…ſt of the feare of God, or any reaſon: ſurely he will bee hild in awe at the hearing of ſuch a threatening, whereby God warneth him. And therfore let euerie man make his profite of this text. And ſeeing God can not abide any ſuche loceneſſe: let vsus praye him to gouerne vsus in ſuch wiſe, as our wicked affections may be tamed, and this wicked luſt may not raigne in vsus, no nor hauehave any place in vsus, nor acceſſe vntounto vsus. Marke that for one point. Furthermore, let vsus marke alſo what is added concerning the crime: to the end we thinke it not ſtraunge that God ſhould puniſhe ſo roughly. For in as much as wee alwayes would meaſure our ſinnes by our owne meetyarde, and wee bring a falſe ballance as was ſayd yeſterday: we would (if it were poſſible) finde fault with God, and accuſe him of ouer greate rigour in puniſhing our faultes. And that is the cauſe why I ſayde, that we muſt marke well howe Iob addeth, that it is an ouer great looceneſſe, yea and an outrage worthy to be condemned: it is a burning fire to deuour al things euen to destruction. This doth vsus to vnderſtand, that we muſt not iudge of whore dome after the common opinion of men which make but a ſport of it: according as we ſee howe the ſcoffers ieſt at it, and many deſpizers of God, and heathniſhe folke make but a game of it. Men ſhall heare this diueliſh blaſphemie, it is but a veniall ſinne: It is to bee forgiuen, and ſuche other things: and theſe things hauehave not begon of late dayes. And that is the cauſe alſo why S. Paule hauing ſpoken expreſly of whoredome, ſaith: My freendes, beware ye be not tempted with vaine words. For by reaſon of ſuche things the wrath of God commeth vponupon the vnbeleeuers. Sathan had at that time imbrued the worlde with ſuch mockeries, that whordome was not counted ſo horrible a thing as it ought to be. S. Paule ſaith it ſhall be to no purpoſe for mē to bable and flatter themſelues with ſuch toyes. And why? For Gods wrath ſhall neuertheleſſe hauehave his courſe: and hee hath ſhewed from time to time, that he cannot beare with whordom. And truly we ought to marke firſt of all, what it is to defile our bodies, whiche ought to be the temples of the holie ghoſt. And other ſins ſaieth S. Paule are committed in ſuche wiſe, as the ſoyle and ſtaine of them abideth not ſo much in the body of mā, as the ſoyle and ſtaine of whordome doth. For it ſeemeth that whores and whoremongers would as it were wither their owne bodies, to beare their ſhame and diſhoneſtie in them before God. If wee conſidered well that by whoredome men doe vnhalowe the temple of God, and of his holie ſpirite, and diſmember the body of our Lorde Ieſus Chriſt: ſurely we would abhor that ſinne more than wee do. Againe, when aduoutrie and whordome are matched togither, it is a peruerting of al right & equitie among mē If a mā rob another mā of his goods, he ſhal be puniſhed: a theef ſhalbe rebuked at al mens hands: he ſhal be cried out on, and men will ſpit in his face: and yet aduoutrie is more thā a ſimple robberie. For therin men rob not other men of their goods and ſubſtance onelyonly: but alſo of their honor and honeſtie, and all▪ and they rob not onelyonly thoſe that are borne, but alſo thoſe that are vnfaſhioned in their mothers wombes. Againe, is not mariage a holy league or couenant, as our Lord nameth it in the ſcripture? If a man falſifie a couenant that is made in any bargayning, & ſelling, by conueying ſome ſecrete title or intereſt to himſelfe, or by ſuborning ſome falſe witneſſes: it is and ought to bee puniſhed. But beholde, the cheefe couenaunt that can bee in the worlde is broken and falſifyed: Solemne declaration is made of the faith that the husbande oweth to his wife, and the wife to hir husbande: they come into the Church as it were in the preſence of God: and they call vponupon him to bee their iudge, if eyther of them keepe not the promiſe that hee hath made: and yet notwithſtanding, all this commeth to nothing. So then if we conſidered theſe things aright: ſurely whore dome and aduoutries ſhould not be ſuffred as they are, but euerie man woulde abhorre them, yea and there would be none, but he would bridle him ſelfe, and become his owne iudge, and holde that determination for a lawe and rule: and if anye were ſo wicked as they could not be hilde in the feare of God, and in religion: yet notwithſtanding they ſhould feare the thretning: and (to be ſhort) it is certaine that men would bee more zelous to cutte off ſuche euill from amongſt vsus. Heereby we ſee that many which make profeſsion of the Goſpell, thinke not awhit of that which is told them. And although they do thinke that it is God that ſpeaketh: yet notwithſtanding they are not moued with it. And why? For Sathan hath doted them, they are ſo ſtraught as they hauehave no reaſon nor vnderſtanding in them. And therfore let vsus remember this leſſon whiche is conteyned heere. Then wheras it is ſayd, that whoredome is a great looceneſſe, and a wickedneſſe to bee condemned: let euerie of vsus cite himſelfe before Gods iudgement, and take heede to keepe oure ſelues vndefiled. And bycauſe it is aboue the ſtrength of man ſo to doe: and that it behoueth God to worke in vsus, for the ſubduing of all our wicked luſtes: let vsus praye him to gouerne vsus ſo by his holie ſpirite, as wee may abhorre that ſinne, and hauehave always before our eyes the vengeaunce that is ſpoken of heere. And although God puniſhe not whoremongers and aduoutries after that ſort which is ſet down here: yet let vsus aſſure our ſelues that he hath diuers means to do it, ſo as we can not eſcape his hande. If a man hauehave inueigled an other mans wife, and God cauſe not his owne wife too fall intoo the like diſhoneſtie (as it may come to paſſe, that a wicked mā ſhall hauehave a vertuous wife, and God ſhall pitie hir ſo, as ſhee ſhall bee preſerued, and not giuegive ouer hir ſelfe vntounto euill, though hir husbande bee wicked:) yet notwithſtanding, let not hir husbande therefore thinke he hath made the better market: for God ſhall well ynough finde ſome other meanes. Let vsus vnderſtande then, that he hath chaſtizements inowe in his coffers: according as it is ſayde in the ſong of Moyſes, that he hath terrible roddes which are vnknown vntounto vsus, and which he can bring forth when ſo euer he thinketh good. Therefore let vsus preuent his iudgement, and feare him, and ſtand in awe of him, ſeeing he ſheweth vsus the fauour to warne vsus afore hand. Againe if wee bee yet ſo retchleſſe as not to conſider the warning that is giuen vsus heere: let vsus marke well that the holie Ghoſt doubleth the ſayde threatning, in that he ſaith that it is a fire which deuoureth all too deſtruction, and plucketh vp his wealth by the roote. Needes muſte men bee worſe than brutiſhe: if this at leaſtwiſe doe not waken them. For it is not only ſayde, it is a looceneſſe, or it is a ſinne that deſerueth to bee condemned: but it is a fire that conſumeth all things, and goeth euen to the roote: it is an vtter deſtruction, that ſuffereth no ſubſtance to tarie vnwiped away. Seeing then that wee heare that God manaceth vsus in ſuch wiſe, to the end we ſhould be afrayd of his wrath: Is it not high time to bethinke our ſelues nowe or neuer? Furthermore, let vsus practiſe this doctrine after two ſorts: that is to witte, let euerie of vsus profite him ſelfe by it after the ſame manner, and more ouer alſo let vsus indeuer (as much as in vsus lyeth, and euerie man according too his ſtate and calling) too amend the euill amongeſt the people, and keepe oure ſelues pure. As touching the fyrſte poynt, let euerie of vsus looke to him ſelfe, and keepe good watch ouer all his affections, for feare leaſt he be deceyued. I hauehave ſhewed you heeretofore, that it is not inough for a man to keepe him ſelfe from the deede doing: vnleſſe hee ſet ſuch a watch ouer his eyes, as hee hauehave not any vnchaſte lookes. For hee that looketh vponupon an other mans wife with a wicked deſire, is alreadie condemned of whoredome and aduoutrie before God. And what ſhall become of vsus then, if we goe to the heart? And what ſhall become of vsus, if we proceed to lying in wayte and to watching to deceyue other mens wiues? So much the more then behoueth it vsus to bee vigilant in watching ouer oure luſts: and for as much as they be ſtubborne, let euerie of vsus bethinke him ſelfe, and holde him ſelfe in awe vnderunder the feare of God. Alſo let vsus hauehave an eye to the horrible threatning which God maketh againſt whoredome, and be zealous to correct it, when wee ſee it raigne among vsus. For if we beare with it, and nouriſh it by our negligence: we ſhall be hild for bawdes and ruffians before God. It is not for any man to excuſe him ſelfe: for hee that is purblind or beetleblind in that behalfe, and ſuffereth whoredome to be committed, can not cleare him ſelfe, but that he is a bawde before God (as I hauehave ſaide alreadie) and as much as in vsus lyeth, wee doe but heape vp the fyrewoode of Gods wrath. Seeing that the houſe of a whoremaſter muſt be conſumed, and that there is a fire to deuoure all: If wee indeuer not on oure behalfe to quenche it, and to ſtoppe whoredomes from hauing their full ſcope among vsus, that they may not bee commonly ſuffered: The fyre muſt needs ſpread through the whole town, and through the whole Countrey: and wee muſte needes feele Gods curſe vnderminding vsus till we bee vtterly conſumed. And for as much as here is expreſſe mention made of Iudges: let all ſuche as hauehave charge and office of puniſhing ſinne, looke wel to themſelues. For they ſhal be double bawdes, and double ruffians before God, if they ſuffer whoredome to ſlip before their eyes, and they themſelues couer it, and make no reckening of it, but rather are contented that it ſhoulde continually hauehave more ſcope. Thus yee ſee what wee hauehave to marke in this texte. Furthermore let vsus beware, that wee bee not onelyonly reſtreyned by ſome forced feare, for committing the outward acte of whoredome: But for ſo much as God is ſo gracious vntounto vsus, as too chooſe vsus too bee the temples of his holie ſpirite, and hath drawne vsus to him ſelfe: let vsus pray him to graunt vsus the grace to ſerue him in all pureneſſe, not only of bodie, but alſo of mynde. And for as much as we be graffed into the bodie of our Lord Ieſus Chriſt, & that he hath knit vsus into himſelf as his mēbers: let vsus beware that we do him not the diſhonor, to defile our ſelues with ſuch filthineſſe. Ye ſee then after what ſort the faythfull ought to induce them ſelues to chaſtitie, not through a forced feare, but by knowing the grace and honour that God hath done vntounto them, in that it hath pleaſed him to come vntounto them after that ſort. Therfore let them deſire nothing ſo much as to come vntounto him by the meanes of our Lord Ieſus Chriſte. Thus much concerning the proteſtation that Iob maketh here of whoredome. And now let vsus come to the ſecond proteſtation which he addeth: which is, that he was ſo far off from taking away of other mens goodes, that he vſed not any pryde or crueltie euē towards thoſe that were his vnderlings. Menſeruants and maid ſeruants in thoſe days were not as they be now adays: mē had thē not for wages, ſo as they were bound to do no more than couenant: but they were bondſlaues euen to liue and die with them, and men poſſeſſed them as their Aſſes and Oxen. And this is well worthy to be noted: for although by mans lawe the maiſter had power of life and death ouer his bondſlaue: yet notwithſtanding we ſee how Iob delt in that cace: that is to ſay, he reſtreined & bridled himſelf, bicauſe he knew that according to Gods law, thoſe that hauehave ſuch ſuperioritie muſt not abuſe it, nor play the tyrants to tread reaſonable creatures vnderunder their feete. Therefore we ought to marke well what the ſtate and condition of ſeruants was in that time. For it will make vsus knowe the better howe great Iobs gentleneſſe and vpright dealing was, in not taking libertie to do that which the world gaue him leaue to do. For he ſaw it was not lawfull for him to doe it before God. Now let vsus marke the words that he vſeth here. …f… (ſaith he) hauehave refuſed the iudgement of my ſeruant, or of my maid when they ſtriued againſt me. For the word ſtriue which he vſeth here, ſignifieth to quarell or debate, and to be at ſome variāce or pleading. Here Iob meneth, that although hee might hauehave ſtopped the mouthes of his men, and his maides, and hauehave loden them with ſtripes when he had liſted, ſo as none of them ſhuld hauehave durſt to quetch againſt him: yet notwithſtanding he had giuen thē leaue to plead their good cace, ſo that although he were neuer ſo angrie, yet if his ſeruantes had any reaſonable excuſe they might freely debate the matter with him, and ſhewe theirright, ſo as hee did not oppreſſe them by force. VVee ſee then that there was no pride nor crueltie in him. And he ſheweth therewithall, howe hee was able to maſter his affections in ſuch wiſe, as he could be gentle in bearing with his inferiours. For (ſayth he) he that made them, made me alſo, wee were faſhioned all of one. This may be taken, that we were faſhioned all in one wombe, that is to ſay, wee come all of Adam, and are all of one nature: Howbeit, it muſt yet extende further. Iob then conſidered two things when hee bare ſo gently with his ſeruantes. The firſte is, that wee hauehave one common creator, and are all come of one God: and alſo that wee are of one nature, in ſo muche as it is to bee concluded, that all men thoughe they bee of neuer ſo baſe degree, (and deſpyzed in the worlde) are neuertheleſſe our brothers. For he that diſdayneth to acknowledge any man for his brother, muſt make him ſelfe an Oxe, or a Lion, or a beare, or ſome other wilde beaſt, and diſclaim the Image of God which is imprinted in vsus all. Lo heere the two reaſons that Iob alledgeth, and thervpon he concludeth, what ſhall do when God commeth to viſit me? ſhould he not lyft vp him ſelfe against mee? Might I be able to ſtande before his face? If he ſhould call all my life to acc…nt, how coulde I aunſwere, if I hauehave beene churliſhe too my ſeruauntes? Lo heere a texte which importeth a verie great and profitable doctrine, if ſo bee that wee can vſe it well. For if wee ought too bee ſo gentle towardes oure inferiors, that when it lyeth in our hand to oppreſſe them, we muſt of oure owne accorde bee a lawe, meaſure, and rule to our ſelues: howe gentle ought we to be towardes our equalles? For it ſeemeth that if any man be ſubiect vntounto me, I may vſe ſuche authoritie ouer him: as hee ſhall not ſpeake, but I may do what I liſt to him: according as wee ſee how men beare them ſelues in hand, that they may do much more than they may, and if God giuegive them an inch of authoritie, they take an el, ſo as ther is no ho, nor meaſure with them. But ſurely it behoueth vsus to ſpare thoſe that are our inferiors, and aboue whom God hath aduanced vsus▪ And what then muſt we do, when we hauehave to deal with our equals or ſuperiors? A maſter ſhall be condemned before God, if he oppreſſe his ſeruant by violence, or if he be ſo preſumptuous and ſtately, as he can not abyde that his ſeruant ſhould defend him ſelfe in a good quarel. And what ſhall become of the ſeruant if he bee ſtubborne againſt his maiſter? VVhat ſhall become of the child that ſetteth himſelfe againſt his father? or of the ſubiect that riſeth againſt his Soueraine? Surely theſe things are leſſe to bee borne withall. Then ſee wee heere a generall doctrine cōmon to all men: which is, firſt that ſuch as are aduaunced to any authoritie, muſt knowe that Gods ſetting of them in that ſtate, is not to giuegive them the bridle to vex others, and to trample them vnderunder their fete: but it behoueth them to refraine them ſelues alwayes of lowlyneſſe and myldneſſe. Marke that for one poynt. For the authoritie which is amongſt men, ought not to hauehave ſuche preheminence, that he which ſerueth, and is of lowe degree, ſhould therefore be deſpized. True it is that a man ſhould be maiſter of his owne houſe, and there is no ſouereintie ſo noble as that. And therefore a man woulde looke too hauehave him ſelfe only heard and obeyed in his owne houſe. Neuertheleſſe, wee ſee that a maiſter hath no ſuch power ouer his men and maydes: but that hee ought too heare them paciently when any wrong is done them. Then if a mā ought to vſe ſuch gentleneſſe towards his vnderlings in his owne houſe: what ought ſuch to do which hauehave authoritie of iuſtice? For they hauehave no ſuch power as maſters hauehave ouer their ſeruants. They hauehave an honorable authoritie and preheminence: but that is not to lord it ouer mē, ſo as others ſhould be in bondage to them. Nay rather let not kings and princes flatter themſelues, neither let them beare them ſelues in hand that the world is made for thē, but rather that they are made for the multitude. Hath not God ſtabliſhed principalities and kingdoms for the common welfare? It was not to aduaunce two or three onelyonly aboue the reſt: no, but it was to the ende there ſhould be ſome order and ſtate of gouernement among men. And therefore Kings and Princes ought to beware, that they liue in ſuche wiſe ouer their Subiectes, as they miſuſe them not, nor execute any tyrannie ouer them. For they ſhall be much leſſe excuſeable, than are the mayſters that deale cruelly with their ſeruants. And muche leſſe libertie hauehave they whiche are called to the ſtate of iuſtice, and ſet as Gods officers to yelde euerie man his right. If ſuch forget them ſelues, or bee caried awaye with pryde, God muſt needes puniſh them more roughly than the maſters that hauehave doone any outrage or wrong to their brethren that ſerued them. Furthermore, is it ſo that ſuch as hauehave any authoritie ouer others muſt not exalte them ſelues? VVhat ſhall they do then which are of equall ſtate? How ought euerie one of vsus to liue with his neighboure? If a man exalte him ſelfe, whereas hee ought too acknowledge him ſelfe equall and fellowe like, ſo as hee playeth the Bull: I praye you muſte not ſuche pryde bee tamed? And when a man that hath nothing in him but headie raſhneſſe, woulde take vponupon him ſuch anthoritie ouer his neighbours, as hee will not vouchſafe to looke vponupon them but askew, and beare him ſelfe in hande, that all the worlde ought to quake at his looke: ſhould not God ſet his hande to ſuche braueries? So then let vsus marke well this ſtreine. For it ſerueth not onelyonly too teach mildneſſe and gentleneſſe vntounto maſters, but alſo and of much more dutie to all men in generall. And therefore as we ſee that God will hauehave all inferiors to ſuffer and indure ſuche as hauehave authoritie ouer them: It behoueth euerie of vsus too loke to his owne ſtate and calling, and to learne to frame our ſelues vntounto ſuch mildeneſſe, as neither the maiſter do oppreſſe the ſeruaunt, nor the ſeruaunt ſtriue againſte his maiſter, but euerie man ſo diſcharge his owne duetie, as God may be ſerued aboue all. Thus ye ſee what we hauehave to marke in this ſtreine. And for to conuicte vsus the more, if perchaunce we were ſo farre out of our wits, that euerie of vsus woulde take more vponupon him than belongeth vntounto him: let vsus marke that when wee fall too bee ſo proude, and become ſo cruell towardes thoſe that are vnderunder vsus, we ſhall not onelyonly be condemned by the mouth of God, and his Prophets, but alſo the verie heathen men muſt be our iudges at the laſt day. I ſayde euen nowe, that by the lawes of man, a mayſter in thoſe dayes had power of lyfe and death ouer his ſeruantes. And what ſayde the heathen men thereof? It becommeth vsus too vſe our ſeruantes as hirelings, that is to ſaye, as folke that wee hauehave taken for wages, & not as though they were our vnderlings. Theſe are their owne wordes. If the vnbeleeuers that were at that time had ſuch a regarde of humanitie, as it ſeemed to them that euerie man ought to bridle him ſelfe: euen althoughe hee had free libertie giuen to doe what he liſted with his ſeruants: I pray you what excuſe is there for vsus, which are inlightned by Gods word: if we hauehave not ſuch a conſideration at the leaſt? So then let vsus marke, that if God aduaunce vsus to any authoritie, it is to trie oure modeſtie. And if hee giuegive vsus men ſeruantes and mayde ſeruants, to be vnderunder vsus: it is to the end to inure vsus with the humanitie and vpright dealing which is ſpoken of heere: and to the end we ſhould ſhewe, that if God hauehave ſhewed vsus any ſpeciall fauour: we ought to thinke our ſelues beholden to him for it, and by meanes thereof be prouoked to vſe it ſoberly. And ſeing that he which hath all power ouer vsus, doth neuertheleſſe ſpare vsus: It behoueth vsus to follow him willingly as his children, and to reſemble him in goodneſſe towardes others. Furthermore, when a man will vnderunder the coloure of his authoritie, vaunt him ſelfe cruelly againſt others: let vsus aſſure oure ſelues that that power of his is vtterly peruerſe. Yea (I ſay) it is a ſigne of an ouer malicious nature, when a man aduaunceth himſelfe after that ſort, by reaſon of his credite. Contrariwiſe, it is certaine that ſuch as are of a myld and louing nature, will alwayes ſpare their inferiours. And the more authoritie that God giueth them: the more are they reſtreyned, yea euen of their owne accord. For heere is no ſpeaking of the conſtraint that commeth by other men, lyke thoſe which play the Lyamhoundes, and vſe all kynde of flatterie, while they are able too doe nothing, and afterwardes ouerpaſſe their bounds when they be aduaunced, ſhewing them ſelues to hauehave no myldeneſſe in them, but to be of a ſlauiſh nature which is counted a villanous and deteſtable thing. And this ought to induce vsus the more to the myldeneſſe which the holie Ghoſt commaundeth vsus in this ſtreine. But the cheefe thing is, the well bearing away of the two reaſons that we hauehave touched heretofore: that is to wit, that we hauehave one maker of whome all of vsus do come, and that we are all of one like nature. Thus yee ſee what wee hauehave too conſider to beate downe all pryde and crueltie in vsus when we be tempted therevnto. Then if a man hauehave a houſehold, and God hath giuen him menſeruantes and maydſeruants, and he is tempted to vſe vnmeaſurable rigour againſt them: let him ſeeke the remedie that is ſhewed vsus heere. As howe? If I handle my ſeruants cruelly, ſo as I plucke the breade out of their mouthes, and they dare not eate one morſell, for feare leaſt I ſhould grudge at it: or if I holde them too harde to their laboure, and (to bee ſhort) if I ſhewe my ſelfe vnmercifull and churliſh towardes them: againſt whome doe I ſet my ſelfe? True it is that they be mine: but therewithal, hath not God created and faſhioned thē? HaueHave not both they, and we, one common maiſter in heauen? And that is the reaſon which Saint Paule alledgeth, when hee exhorteth maiſters to beare with ſeruants. My freendes (ſayth hee) although ye hauehave ſuperioritie ouer them, yet hauehave you alſo a maiſter in heauen. And ſuche as are exalted: ceaſſe not therfore to be ſubiects. For God is aboue them. Therfore let them beare in mind, that they muſt render accoūt to him that gaue them their ſeruants. Muſt they not needes be reſtreyned when they hauehave this conſideration with them? For hauehave wee it of oure ſelues? By what righte come we to the ſuperioritie which eueryevery of vsus hath in his owne behalfe? Is it not a pawne that God hathe put into our hands to keepe? Then ought we not to be well aduiſed, that we may vſe it according to his will? The heathē men themſelues (when they intended to frame Kings and Princes to conformitie) had skill inough to ſay: true it is that Kings make thēſelues feared and redoubted, but yet can they not ſcape the hand of the heauenly Iudge: ther is a God aboue them. If this be verified of Princes whiche are in higheſt ſuperioritie: what ſhal become of thoſe whiche are in mean authoritie? As of maiſters and miſtreſſes▪ And furthermore, as (I ſayde) let vsus conſider that we hauehave all of vsus but one maker. And if wee can conſider that wee are all deſcended of one God: wee muſt needs conclude that which is true: namely, that we can not oppreſſe our neyghbours, but God muſt be offended. Therefore let no man exalte him ſelfe in vanitie: for (as Salomon ſaith) hee that mocketh the blinde or the poore, deſpizeth his maker. Nowe there is a poore man, and I deſpize him, or I put him to ſome ſhame: true it is that the wrong is firſt offered to a mortall man, but yet doth God ſteppe in betwixt vsus, and taketh the iniurie as done to himſelfe. Thus yee ſee what Iob, (or rather the holie Ghoſt) ment to betoken in this ſtreine, when he ſayth that he which created the mayſter, created the ſeruant alſo. So then when wee bee touched with any vayne preſumption, to ſet more by our ſelues than by other men, and to couet ſuch ſuperioritie as eueryevery man ſhould ſtoupe before vsus, and caſt himſelfe at our feete, and wee our ſelues hauehave our full ſcope: let vsus come to this conſideration: ſaying, yea although I bee a mayſter, God hath made my ſeruant, and hath faſhioned him as well as mee. VVhen wee thinke after that ſort, it will qnayle our ouerweening, ſo as our hautineſſe ſhall bee repreſſed. And herewithall alſo let vsus hauehave the ſeconde regard that is ſpoken heere: namely, that we bee of one ſelfeſame nature. For it is true that God hath alſo ſhaped the brute beaſtes, trees, and all other things: but he hath not ſhaped men after the faſhion of brute beaſts: For hee hath giuen men vnderſtanding, and printed his Image in them. On the contrarie parte, I can not looke vponupon another, but I muſt needes ſee my ſelfe as in a looking glaſſe. Then ſeeing that God hath knit ſuche a knot betwixte vsus: I pray you doth not hee that goeth about to breake it, cut off himſelfe from mankinde? Doth not hee deſerue to bee caſt vp among dogges: ſeeing he acknowledgeth not the nature, whiche God hath put into vsus all? Yes, but what for that? there are verie fewe that thinke on theſe thinges. For contrariwiſe, yee ſhall ſee that if a man bee exalted but one finger heigth: hee beareth himſelfe in hande that hee is no more of the ſtate of all other men. And therefore ſo muche the more need hauehave we to marke well this doctrine. For if in thoſe dayes when ther was not yet ſuch a light as there is now, Iob vnderſtood, that ſeeing God is the maker of vsus all, and hath ſet vsus all in one ranke: the ſame ought to correct the pryde of men: and too pull downe all their highe lookes and highe ſtomackes: I praye you what excuſe ſhall wee hauehave at this day, when God ſheweth him ſelfe to bee our father? He not only ſaith that he is the Creator of all men, as well of the poore as of the riche, and of the ſeruauntes as well as of the mayſters, but alſo he nameth himſelfe their father: and therefore it behoueth vsus too hauehave a brotherhoode amongſt vsus, vnleſſe wee will renounce the name of God, and cutte oure ſelues off from his houſe, in ſteade of beeing of his houſeholde. VVee ſee howe Ieſus Chriſt the Lord of glorie abaced him ſelfe ſo lowe, as to become the ſeruant of ſeruantes. Alſo wee hauehave one common heritage wherevnto we be called as Saint Paule ſayth. Then ſeing it is ſo: let vsus learne to humble our ſelues, and therwithall to knowe that pryde and crueltie doe ſhut vsus out of the gate of Paradiſe. VVherefore let vsus be gentle and curteous towardes thoſe ouer whome wee hauehave ſuperioritie, ſeeing oure Lorde auoucheth them to bee his children: and that wee may bee gathered altogither in ſuche ſorte, as God may be glorified of all of vsus, both great and ſmall, and wee followe ſuch order, as euerie of vsus maye diſcharge his dutie according to his calling, and all of vsus yeelde honoure to the great Lorde and mayſter which is the common iudge of vsus all.
And ſo let vsus fal down before the face of our good god with acknowledgement of our ſinnes, praying him to receyue vsus to merciemercy, and therewithall to plucke vsus back in ſuch wiſe to himſelf, as we may deſire nothing but to ſubmit our ſelues wholy vntounto him, and that notwithſtanding any authoritie which he giueth as well to one of vsus as to another ouer men, yet we may conſider that there is one mutuall bond among vsus, and one of vsus is ſubiect to another, to the end to diſcharge our ſelues of our dutie, & to walk after ſuch a ſort in brotherly vnitie, as we may all of vsus with one cōmon accord & (as it were with one mouth) claim him to be our father. And ſo let vsus al ſay, Almightie God, &c.