Sermons on Job, Sermons · Chapter 31 · Sermon 117
The .Cxvij. Sermon, which is the ſeuenth vponupon the .xxxj. Chapter.
33 If I hauehave hid my ſinne as eueryevery man doth, or put mine iniquitie in my ſecret:
34 Though I vvere able to breake a great throng: yet the deſpized of houſes aſtoniſhed me, I kept ſilence, and I vvent not out of my doore.
HEre wee hauehave a proteſtation well worthie to be noted. For Iob ſheweth vsus by his owne example, that when wee hauehave done amiſſe, the remedie is not to hyde our faults as the common cuſtome of all men is to do▪ but to confeſſe the miſdeed willingly, and not to be aſhamed to be acknowne of the ſinne which we hauehave cōmitted, to the end it may be wiped out before God. Surely this is a verie rare vertue, & therfore ſo much the more ſtandeth it vsus in hande too marke what is ſhewed vsus here. For Iob ſpeaketh not for himſelfe onelyonly: but he giueth an inſtruction that may ſerue for all of vsus: Therefore he declareth, that he had not hid his ſinne, nor layde it vp in ſecrete. That is to ſay, he had not laboured to cleere himſelfe afore men, but had yeelded hymſelfe guiltie, and acknowledged his offences. Marke that for one poynt. Therewithall he ſheweth how men are attainted with the vice of hypocriſie, & that it is their faſhiō to denie things, and to vſe ſtartingholes, ſo as their faults be put vnderunder foote. In this place he hath vſed the worde Adam, which ſignifieth a man, and is ſometimes taken for eueryevery man. In this text Iob ment too ſay, that there ſhall neuer bee any founde ſo well touched, as to acknowledge their faults, but rather will finde vayne backſhrinkings to hide them. Although then that this vice doe raigne in the world: yet doth Iob proteſt that hee is cleare from it. True it is that Adam began firſt that trade, and ſhewed the ſame to all ſuch as came of his race. For we ſee that when he was conuicted, ſtreightwayes he laboured to hide himſelfe with leaues. And afterwarde when God ſummoned him to appeare before him, ſtill he found a trifling excuſe, and woulde fayne hauehave ſcaped by ſome meanes or other. Ye ſee then that Adam was the firſt beginner to ſhew hypocriſie to his poſteritie. For hee learned that leſſon, not onelyonly to himſelfe, but alſo to wrappe all men in. It is not two or three of vsus onelyonly: but all of vsus hauehave it of nature. Surely the diuell winneth much at our handes, when hee maketh vsus to cloake our faultes: for if wee acknowledge them, wee muſt needes bee aſhamed of them. But if wee hauehave once couered the euill: wee thinke all is ſafe, and therevpon take leaue to fall a ſleepe: euerie of vsus findeth this in himſelfe by experience. I pray you if we were prouoked to mourne before god & to craue pardon of him, ſhould we not by & by hauehave remorſe of our ſinnes, to bee ſorie for them, and to ſeeke remedie? Yes: but the Deuill blindeth vsus, or elſe tieth kerchers before our eyes, or elſe diſguyſeth things in ſuch wiſe vntounto vsus, as wee cannot diſcerne the euill to be as it is. Lo in what caſe wee bee. And therefore it behoueth vsus ſo much the more to ſtudie this leſſon of not putting vp our wickedneſſe as it were intoo our boſome, that is too ſay, not too hyde it: but to lay it open. True it is that when a man knoweth his ſinne, it is poſsible that hee ſhall become deſperate, as it happened both to Cain and Iudas. Neuertheleſſe we cannot come to repentance, nor deſire forgiueneſſe at Gods hand, nor finally be deliuered of our offences, vntill they be layd open, and all hypocriſie be ſet aſide. Furthermore he that is come to the knowledge of his ſinne, & is at defiance with it in himſelfe, will deſire no more to hyde himſelfe to the worldward, according as we ſee that we hauehave alwayes vntruthes in our mouths to iuſtifie our ſelues withal. There will be no ſuch thing in vsus: for repentance bringeth true humilitie. Therefore as for him that is conuicted before God to hauehave done amiſſe, and willingly acknowledgeth his fault with out ſhrinking backe, no doubt but he is alſo readie to condemne his offences before men, and to ſhew that he is ſorie for them. But let vsus nowe ſee if the thing that was in Iobs time, be not increaſed nowe adayes, in ſo muche that there is nothing more rife, than hypocriſie. Truely we ſee by this text, that it is no new thing for men to ſeeke to diſguiſe themſelues, and too take couert when they hauehave done amiſſe: It hath bene ſo at all times and (as I ſayd afore) it began at Adam, & hath continued vntounto this day. Howbeit we ſee ſuch ſhameleſneſſe in the worlde at this preſent, that thoſe dayes were nothing in compariſon of theſe we ſee now. For if one go about to warne a man of his ſinne, hee ſhall finde a braſen face to denie it, when the thing is altogither manifeſt. The partie ſhal know wel ynough that his euill doing is knowne: and yet notwithſtanding he will not hauehave it ſpoken of, but would ſtoppe eueryevery mans mouth with his outfacing of it. Yea and many times, he contenteth not himſelfe with ſuch ſhamefull deniall: but alſo falleth too quarelling and threatning of them that ſpeake of it. Then if men did hide their faults in Iobs time: they doo it much more in theſe dayes▪ But yet for all that, it is no ſufficient defence, nother ſhall it be receyued before God, according as wee ſee in this text. Although all men be hardharted and wilful, ſo as no man will come to reaſon, but when folke labour to drawe ſinners to repentaunce, they kicke agaynſt them lyke reſtie iades: lette vsus aſſure our ſelues that Iobs example is ſet forth for our learning, and that wee muſt not followe the common trade, nor ſay, eueryevery man doth ſo, it is the common cuſtome. No but let vsus looke vponupon God who draweth vsus the contrarie way. VVould men iuſtifie mee? And God will hauehave eueryevery of vsus to condemne himſelf▪ Do men conceal their faults to the end they might be vnknowne? God will hauehave vsus diſcouer them, yea euen with all lowlineſſe. Then behoueth it vsus to come to that poynt, and not to ſay, I ſee all men doo ſo, and it is eueryevery mans cuſtome. VVhat though? Men did ſo in the time of Iob: but they were condemned by the holy ghoſt. Therefore when wee ſee men do the like now adayes, that is to ſay, that noman confeſſeth his faultes: yet neuertheleſſe let the faythfull learne to frame themſelues to that whiche is ſhewed here: that is to wit, not onelyonly to mourne before God, but alſo to ſhewe before menne, that they bee ſorie in theyr hartes, and condemne themſelues in ſuch wiſe, as they may become their own iudges, and obteyne merciemercy of the heauenly iudge by returning vntounto him. To be ſhort, we ſee that hypocriſie is condemned by this text. The beſt for vsus were to abſteyne vtterly from ſinne, and to keepe our ſelues from it. But foraſmuch as wee bee ſo frayle as wee cannot liue in this worlde without taking manye falles: the remedie is to ſtoupe and mourne before God, and moreouer not to go aboute too ſaue our honeſtie in ſuch wiſe afore men, as wee ſhoulde not yeeld our ſelues guiltie as often as need ſhall requyre. True it is that God commaundeth not a man too proclayme it in the ſtreetes when he hath done amiſſe, and ſay I hauehave committed ſuch a fault: for that were rather to caſt a ſtumbling block. But yet it ſtandeth vsus vponupon, to mark what is ſayde in the holy ſcripture: namely, firſt of al that we muſt be lowly towards our neighbours, aſſuring our ſelues that wee bee infected with many vices. VVhat is the cauſe that a man deſpyſeth al other men, and can beare nothing at their hand, but thundereth at them when they hauehave done amiſſe? VVhat is the cauſe of it (I ſay) but this Hypocriſie? For if wee knewe our owne infirmities, ſurely they would as it were brydle vsus, that wee ſhould not condemne other folkes at auenture, but begin at our ſelues. Thus yee ſee the firſt thing that we hauehave to do, and which is commaūded vsus by the holy Scripture. So then are wee milde and gentle in bearing one with another? It is a kinde of confeſsing our owne ſinnes. The ſecond thing is, that when wee hauehave offended any man, it behoueth vsus to come to reaſon: For wee ſee that otherwiſe we hauehave no acceſſe vntounto God, according alſo as our Lorde Ieſus Chriſt ſheweth vsus that our Sacrifices and offerings ſhall not be accepted, vnleſſe we be reconciled to our neighbours when we hauehave offended them. Therfore we muſt learne to be ſorie in their behalf if we knowe our ſinnes. And thirdly, when we hauehave giuen any cauſe of ſtumbling, let vsus come humbly to amende it, yea and ſo to amend it, as the euil may not be borne withall, nor we kick agaynſt the ſpurre. Thus ye ſee the three confeſsions which the ſcripture requireth of vsus as in reſpect of men. Herewithall let vsus marke, that all this commeth and proceedeth of the ſayd right meening which we hauehave in ſorowing before God. For vntill we be fully ſory at the hart that we hauehave offended: we ſhall neuer make a pure and right confeſsion before men, for whatſoeuer wee doo: it ſhall bee but feynedneſſe. And ſo it is certaine that thoſe whiche ſhall hauehave confeſſed themſelues before God to be ſuch as they be, will alſo hauehave the modeſtie of not iuſtifying themſelues afore men. For it is a mockerie when any man ſhall ſay, Oh I, I know my ſelf a ſinner before God: and yet notwithſtanding ſhall bee ſo wilfull towards men, as no reaſon nor truth can be wrung from him. Such an one ſheweth that the diuell hath bewitched him, and that he hydeth his faults and layeth thē vp in his boſome, as much as hee poſsibly can. VVherefore let vsus marke well, that if wee bee come to the poynt of feeling our ſinnes, and of beeing aſhamed too hauehave tranſgreſſed Gods lawe, and too hauehave done againſt his rightuouſneſſe: wee ſhall hauehave no more pride to hinder vsus from making a pure confeſsion, and ſuch as wee ought too make before him. Furthermore it behoueth vsus alſo to marke, howe it is ſayd here, that Iob did not put his ſinne into his ſecret. This importeth verie much: For men cannot beguile God, but they beguile themſelues, and therevpon it ſeemeth too them that they hauehave gayned muche, when they can put their ſinnes out of theyr mynde too thinke no more vponupon them. If a man can forget himſelfe and caſt his faults behinde his backe, or thruſt them vnderunder his foote without thinking any more vponupon them: then is hee no more ſad, then feeleth he no more greefe, but is ſotted in his wickedneſſe, he is as it were ſtarke rotten, and feeleth not any more of it. But yet in the meane whyle God ceaſſeth not to doo the dutie of a iudge: For all things are regiſtred before him, and althoughe hee make no countenaunce for a tyme, yet muſt all come too an accompt before him. Men coulde finde in theyr hartes to bee alwayes hidden, that is too ſay, not too ſee their faultes, and then they thinke they ſhall neuer come to light. But their ſin continueth ſtill, and although it bee buried in reſpect of men, yet wil God bring it to light. Iob then ſheweth heere, that men do but beguile themſelues by couering their ſinnes after that ſort. For they muſte needes appeare and be brought too light, howſoeuer the world go. Then let vsus remember, that it is beſt for vsus too vncloke our owne faults, that God may deliuer vsus from them. For if we bring them before him with a free hart, & cōdemne the euill that is in thē: it is certaine that they ſhal be vtterly don away if we require it. Therfore let vsus condemne the euill where we find it, to the end we be not cō demned of God. For as long as wee do holde our harts ſo cloſe, and labour to conceale our faults in thē: it behoueth God to fight againſt vsus, and vsus to feele how it belongeth to him to ſcatter the clowdes, and to plucke away the figleaues wherwith we ſhal hauehave couered our diſhoneſty, inſomuch that we ſhal be inforced to perceiue it ſpite of our teeth, & it ſhal be knowne both to mē and Angels. This is it that we hauehave to remember in this ſtreyn, where mētion is made of putting a mans ſin into his ſecret. To be ſhort, it wil happē vntounto thē as it doth vntounto thoſe that hide a ſore. The ſore is hidden in the body, and yet in the mean while there is no meane made to purge it, but a man couereth it in ſuch wiſe as it ſhall not be knowne, & yet the infection doubleth for all the cloking of it, and the rancor of it increaſeth more and more for want of clenſing of it. It were better that it were opened: for then ſhould it hauehave ſome iſſue to purge it ſelf, which thing it cannot do, bicauſe the diſeaſe is ſo pent vp within. Euen ſo fare we when wee go about to hide our faults. For then is there as it were a rottē ſore, and wee would faine hold it in by force, and our ſtryuing to kepe it ſecrete, breedeth a greater rankling, which cauſeth the miſchiefe too increaſe and inflame more and more. VVhat is to be done then? There is no meanes but that which I hauehave ſpoken of: which is, to come before god and not to be aſhamed to cōfeſſe our wretchedneſſe to the end that he may remedie it as he knoweth moſt cōuenient for vsus: and alſo to become our owne iudges, for hee is ſo gracious vntounto vsus, as to make vsus our owne iudges: and inſtead of condemning vsus, he is readie to acquite vsus. On the contrarypart, drag we backe as much as we can, we do but offend our God, and prouoke a greater vengeance againſt vsus. And that is a cauſe, why it is not for vsus to ſhet vp our faults in ſecrete as we are woont to do. And here is mention made expreſſely of our hydings, clokings or couerts, bicauſe men of their own nature do find many prety ſhifts and ſleightes to ſhun Gods preſence: yea for a while. True it is that we may wel ſhrink aſide, but yet doth God ſee vsus throughly. Neuertheleſſe (as the Prophete Eſay ſayth) the wicked do dig themſelues caues, and when they think no more vponupon Gods iudgement: then it ſeemeth to thē that they hauehave verie well ſhifted off the matter. And further if that ſerue not their turne, they fal to the flat contrary, and runne vp and down, and when they find any new mouſehole or cranie, then are they ſafe, (ſo beare they themſelues in hand,) and if they cannot hyde themſelues altogyther, they play the partriches or yong childrē, which think it ynough if their owne eyes be hidden. And ſo the cauſe why here is expreſſe mention made of our hydings, is for that we be naturally giuen to hypocriſie, and ſeeke continually ſome prety ſleights to beguile God: wherein we do but beguile our ſelues as it is ſeene. For it doth but foade vsus in our wickedneſſe, and in the meane while we cōſider not that in ſo doing the diuill doeth ſo poſſeſſe vsus, as wee cānot recouer our ſelues vntounto the ſouerain Phiſition that is able to heale and cure al our diſeaſes. Furthermore after that Iob hath proteſted the knowing of his faults: he addeth, that although he had bin able to breake a greate throng: yet hee feared the verieſt raſcolles, and went not out of his houſe. Hrwbeeit before we paſſe any further, let vsus marke what maner a man it is that ſpeaketh. It is Iob, who had lyued an Angell amongs men, and had behaued himſelfe ſo vncorruptly, as his like is hardly too bee ſeene through the whole worlde: and yet notwithſtanding he ſayth, that …e hid not his faults. How ſhall we do then? For if a man compare the rightuouſeſt and perfecteſt men with Iob, hee ſhall finde that they come nothing neere the holineſſe and vprightneſſe that was in him. Now if a man that had ſuch feare of God, and liued ſo vncorrupt a life, acknowledged himſelfe to be a ſinner, and would not ſtand to the mayntenance of his honour, but yeelded himſelfe guiltie when hee had done amiſſe: what a ſhame is it at this day, that ſuch as are a great deale further off from ſuch holyneſſe will not confeſſe theyr faultes playnely and throughly? I pray you muſte not the worlde beeneedes worſe than blinde nowe adayes when men cannot bee made to yeeld glorie vntounto God by confeſsing their ſinnes? Iob hath declared vntounto vsus that he was as the eye vntounto the blinde, the feete of the lame, the father of the fatherleſſe, and the defender of the wydowes: againe he declareth, that hee was the common hoſt of poore ſtraungers, that hee had clothed the naked with the wooll of his ſheepe, that hee had not eaten his bread alone, that he had not done any man violence, and that although he had credite in the place of iuſtice, and might hauehave beene borne out: yet had he neuer giuen any man cauſe too complayne of him. After the declaration of all theſe things hee addeth that hee had not hidden his faults. But now adayes there is none of vsus all, but hee is infected with many vices, whereof Iob was cleere: and yet notwithſtanding we woulde ſeeme much more rightuous than hee. Muſte not the diuell needes hauehave plucked out our eyes, ſo as we can no more ſee what ſinne is, but hauehave forgone all remorſe, which is the extremitie and vttermoſt poynt of all euill as Saint Paule ſayeth? So then let vsus learne too compare Iob with our ſelues as oft as wee bee ſo fooliſh and ouerweening as to acquite our ſelues. And let vsus acknowledge that wee come farre ſhort of ſuch a perfection as Iob had: and therefore that there is nothing for vsus to do, but too mourne before God, and to condemne our ſelues vtterly. And when wee be ſo condemned before him, let vsus learne too vſe ſuche mildeneſſe towardes men, that if wee hauehave offended our neighbours by doing amiſſe, we may amend it, and that if we hauehave done any man wrong, we may labor to be recōciled to him, and to be ſhort, that we may be aſhamed of our ſinnes, and in all poyntes and reſpects yeelde glory vntounto God. And now Iob proceedeth with his mildneſſe in ſaying, that hee had feared the veryest raſcat…es of all men, notwithſtanding that he was able to breake and beare down a greas throng of people. This text is taken otherwiſe of ſome men. For the Hebrew worde that Iob vſeth▪ heere (I meane the word which I hauehave tranſlated to breake or burſt aſunder) ſignifieth ſometime to feare or be afrayde. So then the ſayde worde ſignifieth both to feare or bee afrayde: and alſo to oppreſſe, beare down, trample, treade vnderunder foote, breake, brooſe, or burſt aſunder. Some therefore expounde it as though Iob declared that he had not feared a great multitude: that is to ſay, that he was neuer abaſhed to rebuke euill whereſoeuer he ſawe it: according as when wee bee zealous to Godward, it is certaine that we will not ſuffer any man to offend him without ſetting our ſelues agaynſt him: or ſeeing that God hath done vsus the honour to make vsus his aduocates: we cannot at leaſtwiſe but declare our miſliking of the euill, and indeuer to ſtoppe it as much as may bee poſsible, putting the leſſon in vre which Sainct Paule ſheweth vsus in ſaying that we muſt not hauehave felowſhip with the frutes of darkeneſſe, but muſt reproue them. Many therefore do expound this text as though Iob proteſted that hee had ſet hi mſelfe agaynſt euill, and letted it by all meanes whereſoeuer hee founde it: and that although he might hauehave purchaſed himſelfe diſpleaſure and hatred of the whole worlde, yet notwithſtanding he ceaſſed not to condemne the euill alwayes where hee founde it: and this doctrine is good and profitable. And ſurely wee ſee howe neceſſarie a thing it is to ſtabliſh our ſelues in ſuch ſtedfaſtneſſe. For if wee intende to ſtoppe euill doing: wee muſt hauehave the whole worlde, that is too ſay, moſt men our enimies. True it is that God commaundeth vsus to ſeeke peace with all men as neere as wee can. But when we do our dutie in that behalfe, we ſhall be ſure to ſet the whole worlde in our toppes, if we go about to rebuke ſinne. For wee ſee howe eueryevery man flattereth himſelfe, and corrections are ſo harde and bitter, ſpecially now adayes as no man is able to ſuffer them. Then ſeeing it is ſo, we had need to ſettle our ſelues in ſuch ſtoutneſſe, that although the whole worlde ſhould riſe vp agaynſt vsus, and all men without exception ſhould labour to oppreſſe vsus, yet wee ſhoulde not ſwarue aſide, but perſiſt euen to condemne the euill. This doctrine ſurely is good and profitable: but if we conſider the order of the text: wee ſhall finde the naturall ſenſe to bee that which I hauehave touched. The firſt worde that Iob vſeth here ſignifieth, when, if, for▪ albeit, or although. Some thinke that by this proteſtation Iob ment to denie that he ſtoode in feare of any neuer ſo great a multitude: for the Verbe that commeth after the firſt woorde (as I ſayde) ſignifieth to feare: howbecit the commoneſt ſignification of the firſt word is the ſame that I ſpake of Albeeit, or Although: and therevnto the Verbe doth commonly ſignifie to breake. And ſo I ſee Iobs meening is that although hee were able to breake and ſcatter a great throng of people, that is to ſay, although he were of great might, credite and authoritie: yet notwithſtanding he did not ouerawe men to ſtoppe their mouths, but abaced himſelfe ſo farre, as to feare ſuch as were moſt deſpized and as it were the ofcaſtes, raſcals, and common laughing ſtocks. This proueth well his former ſaying. For it is a verie good ſigne that Iob ment not to hide his face, ſeing he had the mildneſſe to feare the baſeſt ſort. VVee knowe that a man for his riches, or for ſome other gifte that is in him, ſhall be ſo authoriſed among men, as eueryevery man ſhall feare him and ſtande in awe of him, and not open their mouth at him. And although he ſhould commit all the faults in the world. Yet men durſt not ſpeak againſt him except it were by muttering in ſecrete. For no man might hauehave libertie to ſay, Behold, ſuch a man misbehaueth himſelfe: And againe if ſuch a one as is aduaunced ſo high, hauehave any brute going of him: he will ſteppe forth and ſay, what? HaueHave they no body to ſpeake of but mee? And he will take on maruelouſly for the ſauing of his honour or worſhip. VVee ſee then that this is a common thing in the world, and no maruel: ſeeing that euen in the time of Iob, thoſe that were in credite abuſed theyr ryches and honour too the mainteyning of themſelues in euill, and too the ſtopping of mennes mouthes that they ſhoulde not in any wiſe ſpeake of them. It is an vnpardonable offence, if a man ſhoulde rebuke a Prince or a Courte or, or a lawleſſe perſon that is in authoritie of iuſtice: by and by there will bee a great ſturre kept, if ſuche a mans honour bee touched. And although there be many things in them worthy of blame: inſomuch that euen little children could tell them their faultes: Yet notwithſtanding all men muſt bee whiſt. But contrarywiſe beholde, Iob ſayeth I was able to breake throngs of people, that is too ſay, I was able not onelyonly to ſubdue mine enimies, but alſo to bruſe them and breake them in peeces: and although the whole worlde had ſette themſelues agaynſt me, yet notwithſtanding I was of ſuch credite and power, as I could well hauehave gotten the vpper hand of thē. And what did I for all that? Hee ſheweth that he was as meeke as a lambe, and that hee ſuffered any man too reproue his faults. Although he were ſome raſcall or begger ſayeth he, yet I ſtoode in awe of him, and I was aſhamed when hee ſpake of mee, and I acknowledged my ſinnes. I taryed not till ſome great armie was rayſed, or till ſome greate menne came too put mee too ſhame: but I giuegive care to the baſeſt ſort in the worlde. Now we ſee what is the plaine meening of this text. But the principall poynt is, to learne to take profit by this doctrine. And firſt of all let ſuch as are in any authoritie aboue others remember, that they muſt not make a cloke of it to couer their filthineſſe, but a looking glaſſe to ſee howe God hath exalted them to high degree, to the ende that if there be any euill in them, it ſhould be the more noted. And vndoubtedly it is good reaſon that thoſe whom God hath graunted too be in degree of honour aboue their neighbours, ſhoulde indeuer themſelues to ſhewe good example: ſeeing they are ſo highly exalted. And if they do the contrarie, theyr offence is ſo much the more greeuouſer, and God hath iuſt cauſe to vpbrayde them, ſaying: How now? I hauehave aduaunced thee, and I hauehave reached thee my hande, to the end thou ſhouldeſt be as a burning creſſet to giuegive light to the whole worlde. But ſeeing thou haſt giuen occaſion of offence, thy ſhame muſt needes be the greater. Therefore let thoſe whome God hath ſet in ſtate of honour, vnderſtand, that it is not to the ende they ſhould hauehave the greater libertie to do euill, and be able to ſtoppe plaine folkes mouthes: they muſt not vſe ſuch a buckler: For if they go about too couer and burie their faultes after that ſort, God will vtter the greater vengeance agaynſt them in laying open their ſhame. Marke that for one poynt. And therwithall let the meaner ſort hauehave conſideration of thē. For there is none of vsus all that commeth nere to ſuch authoritie as Iob attributeth here to his owne perſon: wee are not able too breake throngs of people, nor too beare downe great bandes of men that may ryſe vp agaynſt vsus: hardly can wee fight with a ſnayle. Therefore by that meanes God holdeth vsus in humilitie although it bee agaynſt our wills. VVhat a matter were it then, if we would preſume to ſhet the mouthes of thoſe that hauehave iuſt cauſe to ſpeake euill of vsus? we are nothing, and leſſe thā nothing, & yet notwithſtanding we would be ſtill in reputation & hauehave our honour mainteyned, that no man ſhould touch it, and if any man ſpeake of it, wee thinke that heauen and earth ought to bee turned vpſide downe for the taking away of that defamation. And I pray you, is not that a fighting directly againſt nature? Although God had exalted vsus, and giuen vsus the meane to mainteyne our honour: yet we heare how it is ſayde here, that it behoueth vsus to ſtand in awe of the baſeſt ſort. Nowe then, ſeeing that God giueth vsus not the brydle, but reineth vsus ſhort, to the ende we ſhould ſuffer our faults to bee knowne: VVhat excuſe is there if we fall to ſtriuing agaynſt it? Thus ye ſee how the meaner ſort ought too humble themſelues double, conſidering that they ſee ſuche a mirrour in the perſon of Iob, that wheras hee was able too beare downe great multitudes, yet he ſubmitted himſelf in ſuch ſort, as to ſuffer him ſelf to be reproued of the meaneſt ſort, yea euen of ſuche as were counted the beggerlieſt of all others. VVherefore let vsus hauehave the mildneſſe to ſuffer our ſelues to be reproued both of great and ſmall. Thus yee ſee what wee hauehave to marke in the firſt place. And therewithall it be houeth vsus alſo to wey wel this word deſpiſed: for behold, the cauſe that maketh vsus ſo proude that wee cannot be corrected: is our looking what men are, whether they be our equals or no. And if they ſeeme no better than our ſelues: wee thinke they hauehave no aduantage ouer vsus. Shall ſuch a one take vponupon him to rebuke mee? Is he better woorth than I? And furthermore we be not contented to eſteeme men as our equalles, though they be much our betters, but we caſt them vnderunder foote. For wee can good skill to note other mennes vyces, yea and to inhaunce them, ſaying: VVho is he? do not men knowe that he hath done many things amiſſe? And in the meane while our owne faultes be ſmoothed: all is cleare in vsus, and vice is made vrtue. This is the things that rocketh vsus aſleepe in ſuch pride as we cannot receiue any yoke or correction, whē God ſendeth men vntounto vsus to finde fault with vsus, and to ſhewe vsus, howe greatly we bee to blame. And therfore ſo much the more behoueth it vsus to marke howe Iob ſayeth here: I feared the moſt deſpiſed, that is too ſay, euen ſuche as were as the offſcourings and filth of the worlde, yea euen the verieſt raſcalles in whome there was no dignitie nor any thing elſe. By this wee ſee that if God do vsus not the honour too warne vsus by men of great eſtimation and credit: It doth not therefore followe that we ſhould deſpiſe the warning that other men giuegive vsus. And for proof hereof, the firſthing that wee ought to thinke when any man reproueth vsus, is that he is a meſſanger ſent vntounto vsus of God: inſomuch that if a little childe ſhoulde ſpeake to vsus, and our conſcience tell vsus that hee ſayeth truth, we reſiſt God if we bee wilfull agaynſt him. Therefore let vsus no more ſay what is he? deſerueth he to be heard? But let vsus looke vponupon the meſſage that he bringeth vsus, and if it bee of God, let vsus ſtoupe downe our heads to receyue the yoke. Mark that for one point. And for the ſeconde let vsus marke, that oftentimes thoſe whom wee do ſo deſpiſe, are much better than our ſelues, and that nothing blindeth vsus, but our owne hypocriſie, bicauſe we ſerche not our owne vices as we ought to do, and yet in the meane while are ouereagre againſt our neighbours. That is the cauſe which maketh vsus ſo to reiect them which are worthy to be heard and receyued. Therefore let vsus ſtrippe our ſelues out of that pryde, and learne to feele our owne wretchedneſſe, yea and to feele it in ſuch wiſe, as wee may be abaſhed, as wee are well worthy. And therewithall let vsus not hauehave ſuch an eie to the vices of our neighbours, as we ſhould not looke vponupon the vertues that God hath put intoo them, and honour them. Thus ye ſee what will cauſe vsus to receiue correction paciently. Againe, there is yet one other reſpect. For if wee bee warned by men of no value or eſtimation. we muſt thinke with ourſelues: Beholde, God intendeth to put me to the more ſhame. For I deſerue not that hee ſhould ſende mee any man of reputation to the worldwarde. He could rayſe me vp ſome Prophete, or he could ſend mee ſome man that were wiſe or honourable for his vertues: but hee will hauehave me ſubdued by one that is deſpiſed & reiected of all mē: And why? To the end to make mee feele my diſeaſe the better. For if I were warned by ſome man that had authoritie ouer me, I would think wel it were a ſhame for thee to ſtriue agaynſt ſuch a man: and. that would cauſe mee to nouriſhe ſtill ſome pride in mee. But beholde, God commeth to buffet mee after an other ſort: hee ſuffereth mee not to hauehave ſome good freend to counſell mee, or ſome man of good countenaunce too warne mee for the ſafegarde of mine honeſtie: but he ſendeth mee an outcaſt. Seeing then that it is thus with mee, I muſt needes acknowledge that God doeth it not without cauſe. Lo how wee are by all meanes brought to this reaſonableneſſe of fearing the meaneſt and moſt deſpyſed ſort. Moreouer when Iob ſayeth, that he went not out of doores: he meeneth not that he vſed any back ſhrinkings, but that he refrayned himſelfe willingly: ſuffring himſelf to bee condemned without gainſaying, and hyding himſelf as a man conuicted. This in effect is the thing that we hauehave to note. True it is that a man may ſometymes hyde himſelfe, and yet not ceaſe to chawe vponupon the bit, and to ſeeke reuengement agaynſt ſuche as hauehave defamed him. But whereas it is ſayd that Iob went not out of his doores: It is not ment that hee did it to the ende hee woulde not heare his reproch, and in the meane while practiſe to bee reuenged of his enimies, and of ſuche as had ſlaundered him. No: but he hilde himſelfe within his houſe to rid the place of ſuch as had gone about to rebuke his faultes: he gaue them their full ſcope, as if he ſhould ſay, I will not ſet my ſelf againſt them, I will not ſend my men to mainteyn my quarell, let them condemne mee before the whole worlde, here will I keepe mee as locked vp in priſon. VVe know that if a man be in priſon, other men hauehave libertie inough to commence actions againſt him. Iob then of his own wil kept himſelf as priſoner, to the end to ſuffer men to condemne him. And this is wel worthy to be noted: for we ſee nowadays that if a man be the giltieſt in the world, and he vnderſtand that other men ſpeake of him, & heare ſome windie words, what will he do to remedie it? he will come into the open ſtreet and iuſtle with his ſhoulders, & ſome like a boare: he will keepe a coyle to mainteyn his euill, and he will bring a route after him, ſaying: I will get the vpper hād whatſoeuer come of it: There are that hauehave ſpoken euill of me, but I will find the meanes to ſtoppe all their mouthes that ſpeake euill of me. VVould God the examples hereof were not ſo manifeſt as they bee. But what? A man cannot open his eies, but he ſhall ſee it. It is an ouerordinarie vice that ſuch as ſpite God & the world, and ſowe abroade their corruptions eueryevery where, are vtterly ſhameleſſe and ſhew thēſelues poſſeſſed of the diuel. For they come forth facing and bracing with the forehead of a harlot, and when they hauehave wiped their ſnoute, all is well againe, whatſoeuer the matter was. Their offences ſhall be ſo ſhamefull, as the aire ſhall ſtink of them, and yet ſhall not men dare ſpeake one worde, but muſt be fayne to giuegive place to thoſe royſters. Seeing then that this vice reigneth eueryevery where: wee hauehave ſo muche the more neede to marke the leſſon that is ſhewed here: that is to wit, that when we hauehave offended, we muſt willingly kepe our ſelues as priſoners, and ſeeke by all meanes to bridle our ſelues, and ſuffer men to condemne vsus, that God may acquite vsus. True it is that our holding of our ſelues in, muſt not be to cloke our ſinnes by keeping ſilence: howbeit, let vsus in the meane while bee quiet, and not come abrode like brazenfaced fellowes to mainteyne our vyces, nother let vsus ſtriue agaynſt God, but rather conſider that wee be blame worthie in all reſpectes before his maieſtie, and therefore that there is no other remedie for vsus, but to flee too his infinite grace and merciemercy which he vſeth towards all poore ſinners that returne vntounto him.
Nowe let vsus fall downe before the face of oure good God with acknowledgement of his ſinnes, praying him to make vsus ſo to feele them, as being conuicted of them, wee may not followe our father Adam in vſing outleapes too thinke that we ſhalbe quiet by ſhrinking aſide from them, but rather that we may conſider howe wee bee more than damnable: and thervpon flee only to his merciemercy, and alſo lerne to be ſory & to feele our own ſhame before men, to the intent that when wee hauehave diſcouered them before God and his Angelles, wee may bowe vnderunder his maieſtie which ſhall not be dreadfull vntounto vsus, bycauſe we be reconcyled vntounto him by the meanes of our Lorde Ieſus Chriſt: And that foraſmuch as we cannot liue in this world without feeling our vices and imperfections ouermuch: it may pleaſe him to guide vsus continually by his holy ſpirit, vntil hee hauehave clothed vsus throughly with his owne rightuouſneſſe. That it may pleaſe him to graunt this grace. &c.