would, than we will ourselves appoint him; or else we declare that
we ourselves can tell better than he what is better for us. And
therefore, I say, let us in tribulation desire his help and
comfort, and let us remit the manner of that comfort unto his own
high pleasure. When we do this, let us nothing doubt but that, as
his high wisdom better seeth what is best for us than we can see it
ourselves, so shall his sovereign high goodness give us that thing
that shall indeed be best.

For otherwise, if we presume to stand to our own choice--unless God
offer us the choice himself, as he did to David in the choice of
his own punishment, after his high pride conceived in the numbering
of the people--we may foolishly choose the worst. And by
prescribing unto God ourselves so precisely what we will that he
shall do for us, unless of his gracious favour he reject our folly,
he shall for indignation grant us our own request, and afterward
shall we well find that it shall turn us to harm.

How many men attain health of body for whom it would be better, for
their soul's health, that their bodies were sick still? How many
get out of prison who happen outside on such harm as the prison
would have kept them from? How many who have been loth to lose
their worldly goods have, in keeping of their goods, soon afterward
lost their life? So blind is our mortality and so unaware what will
befall--so unsure also what manner of mind we ourselves will have
tomorrow--that God could not lightly do a man more vengeance than
to grant him in this world his own foolish wishes.

What wit have we poor fools to know what will serve us? For the
blessed apostle himself in his sore tribulation, praying thrice