I am sure that my Redeemer liveth, and he shall at the last rise up upon the earth. Although after my skin the worms destroy this body, yet I shall see God in my flesh. I shall behold him in me, mine eyes shall see him, and none other: my reins are wasted within me.

Yesterday we saw what protestation Job made: which was, that he had his eye upon God, and was not tied to men, because that they which rest themselves here by low, are not willing to enter into their own consciences, to condemn themselves as they ought to do, and to feel their own sins, that they might confess themselves to have done amiss, and crave forgiveness at Gods hand. For we see that as soon as we be fleshed among men, we desire no more but to overcome them be it by truth or by untruth. Lo here the cause why we think not rightly upon God, and consequently endeavour not to mend our misdoings as we ought to do, and to be short there is nothing but hypocrisy. And therefore Job says, that he knows that his redeemer is alive: as if he should say that his pleading hitherto had not been to justify himself in such wise afore men, as though that were the mark he shot at: for he knew he should be fain to come before God and there to be judged, and to render an account of all his life.

And afterward he adds, that God shall stand up fast upon the dust: as if he had said, When men fail (as the world must needs perish) yet does God continue for ever: and therefore it were a great folly in me to desire to excuse myself afore men, when in the mean while God should condemn me. For they that are my judges as now, whether they be willing to be so, or whether I cast that honour upon them, must perish with me, but God must continue for ever. So then it suffices me to yeeld myself unto him, and to hear what it shall please him to determine. Now whereas he says that God shall stand up upon the dust: he means that he is not like men.

For seeing we must all of us fade away even till we come to nothing, and we know we must return from whence we came, even into corruption and rottenness. But God (says he) can never decay as men do: he will continue in his state everlastingly. Again let us mark, that Job meant to do us to understand, that God will spread out the same power that is in him, upon the dust, that is to say upon men who are nothing, ne have any power or strength at all in them. But this title which he yields unto God, imports yet more: namely that he is his maker, and the party by whom he is maintained. If God listed, he could continue in his full state, and in the mean while we should perish: but he intends to make us partakers of his strength, and to cause us to feel it.

And so he stands up after such a sort upon the dust, as he makes the dust to awake out of hand, and sets it up again. For were it not so: in vain were he named the redeemer and maker. Therefore let us mark well that Job intended to declare that God holds not the said power inclosed only in his own Being, but also spreads it out upon men. Here is a good lesson for us. For first of all we be warned what a fondness it is to be desirous to please men only, and to be allowed of men. What gain we by it? For every whit of it must fall to the ground. Therefore let us learn to have our eyes fastened upon God, that he may like of us, and allow of us.

Mark whereunto we must apply all our endeavour. And herewithal, to the intent we be not held back by this world, nor wrapped in hypocrisy which is over surely rooted in us by nature: lett us assure ourselves that God is our warrant: that it belongs to him only to maintain mens soundness, when they shall have walked with a pure conscience before him: that he shall one day be their judge, and stand up upon the dust: and that albeit that all things which we see about us be frail and transitory: yet is not God like them but has a higher state, not only for himself, but also to set all creatures in their state when they be disordered. And it is an inestimable comfort for the godly, that when they see themselves born down with slanders in the world, and although they have endeavoured to walk aright, yet men cease not to heave at them, and to backbite them falsely: they can still refer themselves to God, and call him to be their witness and rest upon this assurance, that he will stand out when men shall be brought o nothing.

Well then, They that presume as now to condemn us, and to rail upon us, must tumble down, and their chance must be quite turned. For God will at length be our redeemer. As now through rashness men usurp Gods power, and undertake that which is not lawful: but in the end God must show himself as he is, and he must be exalted, that we may know howe it belongs to him to maintain us. Behold what we ought to call to mind as oft as men do falsely misreport us, and we have good record before God: namely, that it is enough for us to be upheld by him, and that he allows of us, though all the world beside do reject us. But now let us come to that which Job says.

He says that the Worms (for although the word worms be not set down in the Hebrew text, yet it is well seen that he means all vermin and corruption) hauing eaten his skin, will also gnaw and fret away the rest of him, and yet for all that he says that he trusts to see God, yea and to see him in his flesh, that is to say, by being restored again. Yea (says he) I shall see him, and none other, notwithstanding that my kidneys be consumed in me, that is to say, that all my strength be weakened and taken away. It is a protestation worthy to be noted, when Job says that he will have his look fastened upon God and none other, yea even though he be utterly consumed As if he should say, he would not measure the hope that he had in God, by that which he might see: but even when nothing appears, yet will he not therefore cease to look unto God.

As howe? If a man find himself forsaken of God, so as he perceive nothing but matter of despair, and death menace him on all sides, yea and is ready to swallow him up, and yet nevertheless he holds his own still, and is steadfast in faith to say, yet will I call upon my God, and I shall yet feel his help, his mightiness is enough of itself to give us courage, yea and that shall be even when I shall seem to be forlorn: That is the man that overpasses all worldly things. The showing of his faith and hope which he has in God, is not in the things that may be seen and comprehended by natural reason: but it passs out of the world, according as it is said that we must hope beyond hope, and that hope is of things that are hidden.

Now we see Jobs mening. True it is that he speaks not here expressly of the Resurrection. But yet these words cannot be expounded, but it must be perceived that Job meant to attribute such a power unto God, as is not to be seen as now in the common order of nature. Therefore it is all one as if he had said, that God will have us to know him, not only while he does us good, and while he preserves and nourishes us: but also although he fail us to our seeming, and we see nothing but death before us: yet must we be fully resolved, that our Lord will not leave to be our keeper, and that if we be his, we shall be maintained by his protection.

Howbeit the better to profit ourselves by this sentence, lett us wey throughly what Job says. Although that the remnant of me (says he) be eaten away under my skin: yet shall I see my God. This is more than to believe in God because he makes the earth to bring forth corn and wine: as we see a number of brutish folk which have none other taste or feeling that there is a God in heaven, but for that he feeds them and fills their bellies, and if a man ask them which is that God: they answer, it is he that nourishes us. True it is that we ought to conceive the goodness and power of our God in all the benefits that he bestows upon us: but yet must we not stay there: for (as I said) we must mount by faith above all things that can be seen in the world.

And therefore lett us not say, I believe in God because he maintains me, because he gives me health, and because he nourishes me: but I believe in God because he has given me heretofore some taste of his goodness and power in hauing a care of this body, which is but rottenness, so as I see he shows himself a father in that I have a being through the power of his spirit: I believe in him alone, because he calls me to heaven, and has not created me as an Ox or an Asse to live here a little while, but has formed me after his own image, to the intent I should hope for the inheritance of his kingdom and be partaker of the glory of his Son.

I believe that he allures me dayly thither, to the intent I should not doubt but that when my body is laid in the grave, and there consumed as it were to nothing: yet notwithstanding it shall be restored again at the last day, and in the mean while my soul shall be in safe and sure keeping, because that when I am dead God will have it in his protection, and then shall I behold much better than I do now, the life that our Lord Jesus Christ has purchased for us by his blood. Thus ye see what our belief must be if it be well ruled. And if we be once so well disposed: we may say with Job, well, verily I see my body must go to decay: look what freshness soever was in it, it diminishs day by day, and I need not to go far to seek death.

For I see not so small an infirmity in my flesh, but the same is to me a messenger of death: but yet for all that, I shall see my God. If we could speak so when we see that our strength droops and vanishes away by little and little: that although it pleased God to smite us in such wise as we should in maner rot above the ground, as Job did, (for he says that his skin was worm-eaten and consumed, and he was as good as dead, and yet he protests that he will not cease looking unto his God) yet should we not cease to trust in God still after the example of Job. Thus ye see that the greatness of the afflictions that God sends us shall not astonish us, so we have learned to know him to be such a one towards us as he is indeed that is to say, if we consider well to what end he hath created us, and still maintains us in the world.

Furthermore when Job says, that he shall see his redeemer in his flesh? his mening is (as I said afore) that he shall be restored to a new state, though his skin were so eaten as it was. For he says expressly that his bones shall be consumed, and nothing of him shall remain whole: and afterward he adds, I shall set God in my flesh. And how shall he see him in his flesh That is to say, I shall be set in my former state, and see my God yet again. And so he confesss that God is able enough to set him up again, although he were utterly consumed, and plunged into a bottomless pit. Thus ye see that the condition whereupon we must trust in God, is that when he shall have laid us in our graves, we should assure ourselves, that he will reach us his hand to lift us out again.

Therefore let us say, I trust in God because I see he assists me and fails me not in any thing. But when God fails us, and is as it were estranged from us, let us even then say with Job, I shall see him in my flesh, as now I am nothing, I seem to be but a shadow, and my life vanishes away out of hand: but yet for all that, my God will show himself mighty in my behalf, so as I shall see him. If Job spak thus in the time when there was not yet any great learning, nor perchance the Law was yet written: (but admit it were) neither were there yet any Prophets, (at leastwise not any mo than Moises, for the Prophets make mention of Job as of a man of old time:) I say if Job hauing but only a little spark of light, was so strengthened in his afflictions: and that not only when he saw some one kind of death, but also when God seemed to have set him as a spectacle among men, (a dreadful and terrible thing) he was able to say, yet shall I see my God: what excuse is there for us in these days when God shows us the resurrection so nearly and expressly, and gives us so many goodly promises of it?

And specially considering how we see the mirror and substance thereof in our Lord Jesus Christ, whom he has raised again to the intent to put us out of doubt that we shall one day be partakers of the same immortal glory. Then if after so much assurance, we cannot be brought to be of the same belief that Job was of: must we not needs be charged with unthankfulness? For if we could embrace Gods promises with true faith, would they not be of sufficient power to make us to mount over all the temptations that do so reign over us? So then let us mark well this text, that we may say with S. Pale, That if this cottage of our body were gone (for he terms it a cottage as a thing made of leaves, or as a shed that is nothing worth) we have a much better and excellenter building prepared for us in heaven.

If this outward man, that is to say, if all that pertains to this present life and all that is seen, were done away: yet would God renew us again, yea and he makes us already to behold our resurrection after a sort, in that we see our bodies waste away after that manner: according also as in another text the same S. Pale sends us to the seed that is cast into the earth, saying that the same cannot grow to have a lively root, and to yeeld good fruit, except it first rot. Do we then see that death has dominion over us? Lett us mark that God is minded to give us a true life, that is to say the heavenly life which is purchased for us by the precious blood of his Son.

If that were not, the least temptation in the world would overcome us. For (as I have said already) all the miseries that we have to suffer, are as many messages of death. Now if we saw death and thought it should make clean riddance of us must we not needs utterly quail? Then is there none other mean to comfort us in our afflictions, but only this doctrine, that when all that ever is in us, in consumed, yet shall we not cease to see our God, yea and to see him in our flesh. Afterward it is said, Mine eyes shall behold him, and none other. Job adds this as continuing the matter that he maintained: that is to wit, Seing that my God has assured me that he will make me strong again: I will hold me wholly unto him I need not to stray any further, nor to be haled one way or other: for it behoves me to hold myself to him alone.

Mine eyes then shall behold him and none other. Behold here one goodly lesson more. That which he spak erewhile, (that is to wit, that he should see God in his flesh,) has a relation to experience, that God should set him up again upon his feet. But that which he speaks now, is spoken in another respect, that is to wit, in respect of hope. For God is seen of us in two manners. We see him when he shows himself a father and Saviour in effect, by giving us open proof and experience of it. Behold, my God has delivered me from such a sickness, which was as it were a raising from death: the same is a record that he has laid his hand upon me to succour me: thus do I see him, yea and I see him effectually.

Howbeit even while I am sick and when there is no more likelihood of recovery, I cease not to see God still. For I put my trust in him Again, I wait patiently for the end that he shall give me, and I doubt not but I am his still although he take me out of the world. Thus ye see yet another maner of beholding God Job then means that he shall see God in effect by being set again in his former state. And secondly he adds, that he will not cease to behold him although he be overwhelmed with miseries, that he can no more. Mine eyes (says he) shall be fastened upon him, and I will not look aside from him. Here we see what is the nature of faith: namely to gather itself in such wys unto God, as it wander not abroad, nor be drawn away as we commonly be.

I pray you what is the cause that we cannot repose ourselves upon God as it were meet we should? It is because we part Gods office, and all his power into so many pieces and gobbets, as we leave him little or nothing. We can well enough say, it is God to whom it belongs to maintain us: but yet for all that, we cease not to trudge up and down, and forward and backward to seek means to live by: not as given of God and proceeding from him: but we attribute the very power of God to the means themselves, whereby we make them as idols. Thus ye see how we cannot look upon God with a pure eye, nor settle our trust and contentation in him.

Therefore let us mark well the words that Job uses here: which are, that his eyes shall behold God and none other: as if he had said, I will hold me there, I will not be fleeting as men are, but I will put myself wholly to my God, and say, It is thou Lord, yea it is thou only of whom I hold my life, and when I am gone hence, thou shalt restore me again as thou haste promised. And lett us make this comparison between Job and ourselves, that if Job hauing not had such assurance of Gods goodness, nor so familiar teaching by the hundredth part as we have, do notwithstanding say, that he shall and will behold God: are we to be excused when we fleet to and fro, specially seeing that our Lord Jesus Christ offers himself unto us, in whom dwells the whole fullness of the glory of the Godhead, and in whom the full power of the holy Ghost was showed at such time as he was raised from the dead?

And surely we need not to streyne our eyesight to look far for him: for the Gospel is the clear looking glass wherein we see him face to face. Sith it is so (as I have touched) let us beware we be not guilty of such unthankfulness, as to disdain to look unto him, that offers himself so familiarly unto us. This is it in effect which we have to mark in this streyne. Job adds further, Although my kidneys be wasted in my bosom: that is to say, although there be no more strength nor courage in me. To be short (following the matter that he had entered into already) he shows that his looking unto God is not because he had lived at his ease, because God had sent him all his heart’s desire, or because he had bene preserved in his afflictions: but clean contrariwise.

Although I be in such distress (says he) as God seems to thunder upon me, and there is no more strength and courage in me: yet will I look unto my God with mine eyes, and hold me wholly unto him, and I know I shall see him again as my redeemer and keeper, even after he shall have so consumed me. And for a conclusion he says to his friends: You have said, wherefore is he persecuted, or wherefore do we persecute him? for the root of the case or matter is fond in me. This sentence is somewhat dark, because the words may be taken two ways. Wherefore is he persecuted? or wherefore do we persecute him? If we take wherefore is he persecuted, the mening is that Jobs friends marvelled why God had handled him so roughly: and therefore they con concluded that it was to be said that he was a man utterly forsaken of God.

But if ye translate it, How do we persecute him? the mening will be that they are come of prepensed malice to take him in a trip, and to bite at him. Although there be diversity as touching the words: yet does the mening come all to one end. Lett us consider the doctrine that we have to gather of it: for that is the principal yea and the whole matter. Job then charges his friends that they had judged amiss of his afflictions. And why? For even at the first dash they fell to saying, o, needs must this man be said to be a wicked doer, for had he walked with a good conscience, he should not be so punished as he is. But contrariwise Job says, that the root of the matter is found in him.

True it is that the Hebrew word signifies sometime a Thing, or matter, and sometime a word, speech, or saying. But here Job means that he had a good and sure foundation, and that when men have well sifted him, they shall find that his case is not such as other men have falsely surmised. Now lett us see to what purpose this geer tends, and what profit we may reap by it. When Job tells his friends that they had said, wherefore is he persecuted? He shows that it is a great cruelty for men to seek out other mens sins when they see one beaten with Gods rods: and to say needs must this be a wicked man, therefore let us sift his life, for that is the point which we must begin at.

True it is (as hath been said more at large heretofore) that in all the corrections and chastisements which God sends, we must always behold his Justice upon mens sins: but that must be to condemn ourselves. We must not judge other men, and let ourselves slip. Let us begin, I say lett us begin at ourselves. Thus we see that the use of this doctrine is, that when any man is pressed with adversity, we must not be hasty to condemn him, and specially we must not wrench aside to spy out faults in him: but rather we must look unto God, who shows himself to be the judge both of us and of him, and compels us to know that it behoves us to have pity and compassion upon him that suffers, and that we must not go to it at adventure, although we know him to be faulty, but rather advise ourselves to bring him some medicine to heal him.

Let us beware we set not the cart before the horses, that is to say, that we judge not before we know the case, as we are commonly wont to do. It has been already oftentimes said, that Gods afflicting of men is not always for oneself same end. For sometimes he punishes them for their sins, and sometimes for the trial of their patience, or else for some other respect. Therefore let us not be overhasty nor rash to judge before we know the case throughly: for we see what is happened to Jobs friends. Because they see him afflicted, therefore at the first dash he must needs be a wicked man say they. But happy is the man that judges discretely of the afflicted, as it is said in the Psalm.

Was not David pinched as smartly by gods hand as ever any man was? And yet notwithstanding God says, I have found David my servant after mine own heart, and I have anointed him with the oil of gladness. Thus does God hold David as it were in his lapp, and yet we see how he was handled. If we be rash in judging, we shall condemn both David and Abraham, and all the holy Patriarkes. And does not such maner of judging redound to the dishonoring of God? Yes surely. So then let us be sober and modest when we see our neighbours afflicted, and let us acknowledge the hand of God, least it happen unto us as it did unto Jobs friends. But he says precisely, that the root of the case (or the root of the matte, or the effect and substance of it) is in him.

Hereby he means, that men must tri before they judge. And in good soothe, every man will grant that if we should step to it at all adventure, it were a foolish presumption and overweening in us, and it is a very common Proverb among us to say, A fools bolt is soon shot. But yet for all this, we cease not to hazard ourselves still, without any searching or examining how the case stands. Wherfore let us mark well, that we must first go to the root, before we sit down to give judgment. And let us not judge swiftly for fear least we might seem ignorant. For certainly the thing that enforces men to be to swift, is for that they be ashamed least they should not seem sharp-witted enough to judge at the first sight: for if I blab not out my prittle-prattle, men will make none account of me.

But God laughs at such vain gloriousness. Therefore let us keep ourselves in soberness and modesty, untill God have showed us wherefore he punishes one man more than another: let us not run before that. True it is that when we shall have searched the matter throughly, and when we shall have come to the root of it: then we may judge freely. For the judgment shall not come of ourselves, but it shall be fetched from God, because it is ground ded upon his word and governed by his holy spirit. Howbeit before all things, it behoves us to go to the root whereof mention is made here. Afterward Job says, Be ye afraid of the presence of the sword: for the wrath of iniquity or of the affliction of the sword is at hand, to the end ye should know that there is a judgment.

This present saying is somewhat dark enough, because the words are cut off: but the effect of Jobs intent in saying, Be ye afraid before the sword, is all one as if he had said, ye speak here as in the shadow, ye discourse at your pleasure as they that have nothing to do and are at their own leisure. Such folks may dispute at will: like as there be none that make better battles than they that are furthest off from blows. For they give the onset, they besiege towns, they flea, they foray, and they sack Cities, so as it is a wonder to see them. But when they have well discoursed, and come to marching forward indeed: they do no sooner hear the sound of the drum, but their courage is quite quailed.

Job therefore blames his friends for reasoning so of his case at leisure, and tells then that they must take hold of Gods justice and be afraid of the sword, as if he showed it then already. And again he says, the wrath of iniquity. This saying points at the cruelty which he had upbraided them with before. The wrath then is as much to say, as you chase against me, and that is to grieve me. For the Hebrew word may signify both Iniquity and Affliction. But here Job declares that his friends are not come unto him for any compassion of his misery, but rather to chafe, yea and to grieve him and vex him the more. And what is imported in that? The sword (says he.) That is to say, God will not suffer such outrage unpunished.

For although I had offended you, yet ought you to be more courteous towards me. But now in condemning me without cause, ye show nothing but rigorousness against me. Therefore must Gods sword be drawn out against you, verily to the end ye may know that there is a judgment. Behold a notable and very profitable sentence. For in rebuking his friends after that sort, Job is as a Prophet of God, that speaks generally to all men in common. The thing then that he tells us, is that if we be malicious to judge evil of the thing that is good, and churlish in tormenting and vexing them that are miserable enough already: we have the sword of God to be afraid of. It is said, Cursed are you that call good evil, and evil good: and yet notwithstanding we see that this vice has reigned at all times, and reigns still at this day.

As for them that are caryd by their affections, what conscience make they to spite God openly? They have skill enough to say, I see the case is good enough of itself: and yet notwithstanding they go quite and clean against it. Such a man is desirous to serve God: but I will stop him. Such a thing might be to the building up of the Church, and serve to the maintaining of fellowship among men, and to the furtherance of the common weal: but I will overthrow it every whit. For ye shall see some even of those that sit in the seat of Justice, who are as good as Divels incarnate in spiting of God, and in overthrowing of all equity and right, and are full of corruption and outrage.

Now sith we see this, what is to be said, but that we be come to the top of all wickedness? As much is to be said of other men. For it is to be seen, that ther are neither great nor small, but they work spite against God. So then, is it not to be said that the Divel possesss men, sith they give themselves so to overthrow all goodness, and to maintain evil, specially seeing that so horrible a curse is pronounced by the mouth of the Prophet, against all such as shall say that evil is good, and good is evil. And that is it that Job meant here, in saying, Be ye afraid of the sword. To whom speaks he? To such as are puffed up against God and against all right.

For against whom do we make war but against God, when we go about to turn light into darkness, and would oppress a good case? Behold it is God whom we assail. So then we have good cause to be afraid, yea though we trouble but some one poor man, by heaping some new vexation upon him. For God sets himself against us: he says that he cannot away with such violence and extortion. When men go about to do any outrage or wrong to poor folks, God steppes before them and shows himself to be their defender. Therefore whensoever we be tempted to grieve and to trouble poor folks and such as are in adversity already: ought not these words to make us tremble, when it shall come to our mind that Gods sword is drawn against all such as will increase the misery of those that are in to much misery already?

Behold then howe God defies all those that are given to do wrong, violence, extortion, and such other like things, and see howe he summons them to fire and blood. Also when we see any poor man underfoot, and no body supports him, let us be afraid to tread upon him or to do him any wrong or reproach. And why? For God avouches that he has his sword drawn at all such as shall vex good and innocent folk after that sort. And that is it that Job speaks for a conclusion, saying, that the wrath of iniquity shall bring the sword: as if he should say, true it is that as now when men overleap their bounds to trouble good folks, it seems to themselves that they shall scape unpunished, and so they neither fear God nor his judgment.

No (says he) but the sword is ready for them. Therefore lett us stand so much in our own conceit, as to bear ourselves in hand that God cannot come at us when we have so tormented poor folk, which seek nothing but to live in quiet, and have not offended us in any thing. For when we fall to stinging of them and to showing of ourselves bitter towards them, God will be a hundred thousandfold bitterer unto us, and we shall feel him to be so when we come before him as before our judge. Were this well weyed, surely things would go far otherwise in the world than they do. We see how Princes for their ambition sake, fall to wasting of Countries, to burning of houses, to destroying of towns, to robbing, ravishing, and spoiling of all things, so as it is horrible to be seen.

And wherefore? All this is lawful for them under the name of war. But first and foremost they should consider, whither they be compelled to stir such broils, and to make war after that maner through the whole world. Howbeit forasmuch as there is none other thing than their own ambition that inflames them thereunto, and all those mischieves must spring of the rage wherewith they be moued: think they that the sword is not ready for them? Again, as touching those that serve their lusts and feed their humors: think they that God ought not to draw out his sword upon them to? But let us not look upon them only. For we see those that are neither Kings nor Princes, nor of ability to make havoc of countries, or to enter upon them with force, which not withstanding cease not to be as full of malice as they, or rather fuller.

For they play the little Scorpions, which (when they cannot hurt otherwise,) do cast out their poison at their tails: and we see how every man seeks to annoy and trouble other. Therefore must not men needs feel that which is said here: that is to wit, that the sword is drawn out against all such manner of folk? And so ye see why Job does purposely say, to the intent ye should know. True it is that these men were no dolts, such as knew not that there is a God in heaven who is judge of the world: No, they were men of skill of experience, as we have seen by their talk, and shall see hereafter by Gods leave. Why then does Job say unto them, to the intent ye should know?

It is because men being blinded by their naughty affections, know not God, but believe that when they have once drawn a curtain between God and themselves, God should not see them any more, nor be able to punish them as they deserve. Then lett us look upon the sword, although we see it not yet with our eyes: that is to say, Although God do not yet show us any signs that he is minded to punish us, and to make us know that he is the judge of the world: and lett us think that he is desirous to draw us to him, and to show that he will not use any excessive rigor towards us, specially if we be not rigorous towards our neighbours. Furthermore lett us understand, that it is not enough for us to abstain from all evil: but it behoves also to help all such as are in adversity.

For though a man could protest, that he has abstained from all injury and doing of wrong: yet shall he not therefore be discharged before God. And why? For he ought to help and succor those that have need of succour. Now if they that have abstained from evil doing are not quit before God, but are held as offenders, I pray you what shall we say of those which do nothing else but practise mischief day and night, and are always devising howe they may trouble and vex now this man and now that man? When wicked men do so sharpen their wits of set purpose to hurt their neighbours: is it not reason that Gods sword should by and by be sharpened against them? Then let us bethink ourselves, and not only be ready to relieve such as are in necessity: but also (for as much as there is so much misery and wretchedness through the whole world) let us have pity and compassion of them that are far off, and let our sight extend even thither to them, (accordingly as charity ought to inflame all mankind) and let us pray God to vouchsafe to pity them that are so distressed, and that when he has chastised them with rods, he will bring them home to himself, and make all that to turn to their salvation, in so much that whereas we have now occasion to sigh, we may then rejoice together, and praise his name with one common accord.

Now let us cast ourselves down in the presence of our good God with acknowledgement of our faults, praying him to make us feel then in such wise, as we may have regard to amend them: and that therewithal every one of us may have a mind to humble himself under Gods mighty hand, and in stead of condemning others, learn to feel the evils that are in ourselves, so as we may seek to him to purge and cleanse us, till he have clothed us fully with his own righteousness. And so let us say Almighty God our heavenly father, etc.