Although he kill me, yet will I trust in him: nevertheless I will reprove my ways in his sight.

We have to go forward with the matter that we began yesterday: which is, that the scripture shows us many things which our understanding cannot brooke. For when a man speaks to us after that maner concerning god: there is such a scornfulness in us, as (to our seeming) we are not bound to receive any thing which we find not to be good. Hereupon there have bene some that would fain play the wiz men in disguising of things, to the end that all might be well liked, according as I alleged two examples yesterday. The one concerns Freewill. For behold what the Scripture tells us: namely, that men can do no good at all, but are held prisoners altogether unto evil. Many are of opinion, that if it were so, then sinners were excused and quit, in as much as they have no power in them to do good.

And there are forgers of lyes, which row between two streams and say, that then it were better to grant men some Freewill, to the intent they may be blameworthy when they have done amiss. Yea, but the Scripture speaks otherwise. Wherefore is it that they flee to such starting-holes, if it be not that they forge leasings to curry favour with God? has he need of their lies? must his trues be maintained by that mean? As much is to be said of those that darken Gods grace in that he has chosen whom he thought good, before the creation of the world, and rejected the rest. And howe is that? It is a very sore point, and we see that many men have stumbled at it. Ye see what these Sages allege, and yet in the mean while they steppe in like sticklers, saying, we say that God has chosen those that ought to be saved.

And why is that? because he foresaw that they would be well disposed thereunto. Therefore in as much as he foreknew that they would be ready to receive his grace: he marked them out, that he might say, these are mine. But doth the Scripture speak so? No, it speaks clean contrary. For it says that God finds us all alike, and that it is he which putts a difference betwixt us: and that there is neither barrel better herring of us, saving that God of his own infinite goodness draws us out of death. Thus ye see the pure and simple doctrine of the holy Scripture. Wherefore do men come to brabble here? As I told you, it is because they think to excuse God by it. Yea? must God be fain to borrow our lyes, and must we be his spokesmen with our wrangling tricks, like as we see that evil cases had need to be well colored, and altogether turned, that it may so blear the eyes of the judges, as they may be able to know nothing?

Is it needful to work after this fashion in Gods behalf? Then let us mark well howe it is said here, that when we shall have sought all the corners of our wit to color that which men would else reject and condemn, to the intent that there might be no article in all the holy Scripture, that might be misliked: God will condemn us for such sophistical inventions. This extends yet further. For we see howe many there are at this day that would fain be meddling to make a mean betwixt us and the Papists. Verily (say they) it is true that there be many abuses in the Church, (they confess all) and things are overgross and unable to be born withal, and therefore it is needful to have reformation.

They will confess this. But in the mean season, if they be demanded what it is that we preach: they find not any fault or piece of fault with our doctrine, but that we follow the pure simplicity of the Gospel without adding or diminishing: notwithstanding they see it is rejected of many, and that men cannot agree, and that it were a very hard matter to reform all things hand smooth, and men are not so gentle to be dealt withal. Hereupon they find out and forge a devise to say, It were best then to hold a mean between both, as we saw in the Interim. What has bene the cause to bring us this Devilishness, but only that they which were the devisers of it, were desirous to play the Alchemists or multipliers, and to find out a new Quintessence and I wote not what?

For they have bene sufficiently convicted, that in Popery there is nothing but horrible confusion, and that all things are overfar out of order. The idolatry there is as gross as may be: the serving of God is utterly defaced, we see that men put their trust in their own deservings: they have imagined that Jesus Christ was as it were buryed, they troted to this Saint and that Saint, to have them their patrons before God: the Sacraments are set out to gaze upon: they make chaffer and merchandise of mens souls: they impute more to pelting trifles and to ceremonies, than is mete, in so much that they make Idols of them. Ye see then that these Neuters know all this well enough, and that it had need to be remedied.

But in what wise? O (say they) the thing that these Lutherans have desired hitherto, is in manner impossible: the world cannot abide such an alteration: and therefore there had need to be some mean. Yea marry, it is true that men have corrupted Gods service by leaning to that which has bene commanded by men: and therefore it is requisite that for obedience sake men should be bound to do so still, howbeit not to be bound in so great penalty, nor so straightly as before. Again, men have trusted to much to the merits of works: and therefore it must be said now, that we ought to begin with Gods grace, and that the same is the chef piller whereupon to rest. Whereas Jesus Christ has bene as good as no body, and men have not resorted to him for grace: Now he must be declared to be our Advocate, yea our chef Advocate, but not our only Advocate.

And all this while men may mingle their own merits with the grace of God, and mens commandments must always be observed after some manner. Also men must not cease to have the deceased Saints to be their Advocates, so as they may be fellow commissioners with Jesus Christ. As for worshiping of Images, men will be no more so sotted: but it may well be said, that Images are to stir up the devotion of the ignorant and simple sort: and verily it is an over gross folly to gadd after them on pilgrimage, but yet in the mean while men may keep still some devotion to them for the weak and ignorant. As touching the Sacraments, men may well show that they ought not to be had in so great estimation, but men ought to know that they ought not to make account of them but for the remembrance of Christ: but yet men may conceive of them they wote not what.

As for the Masse, well, that shall no more be so much advanced, men shall have no more particular Masses for the dead, nor in honour of such a Saint, nor for this thing and that: but there shall be a common Masse, and men shall say still that it is a Sacrifice: not that Jesus Christ is not the true Priest that offers himself to God his father: but the Masse shall represent the death and passion of Jesus Christ. Lo howe these lying forgers have surmised themselves to work politicly in making such a medley, to the end that the Gospel might not be to rough to the world. On the con contrary part it is said, that God will not be aided nor served by our lyings.

What is to be done then Lett us walk soundly and plainly, and let us have our mouths shut, to the end that when he has spoken, we may hold ourselves to that which proceeds out of his mouth, without any replying thereunto. Behold (I say) howe we may be allowed at his hand. But he will condemn us with all our shifts, if we think to purchase his favour after our own fancy, and step never so little aside from the pureness of his word to misfashion his judgments though they be never so strange to mans imagination. And now let us come to that which is added. Doth not his Majesty amaze you, and does not his fear fall upon you, (says Job?) And afterward he adds, That their memorial is like Ashes, and their bodies are as a body of Clay.

Hereby he mens that when we lie in Gods behalf, it is as much to say as we conceive not his Majesty, and that we would make him like ourselves, and pull him down hither, as if we were hail fellow well met with him. Behold (I pray you) what drives men. Why are they so shameless in falsifying Gods truth? Because they would measure it by their own spann. And what an odds is there betwixt God and us? Then let us learn to conceive what manner of one the Majesty of God is. And thereupon let us be no more so foolish, as to desire to encroach any thing either upon his word, or upon his judgments. Let us look down with our heads, and lett God say what it pleases him.

And when we have heard his word, let him also do what he thinks good, and let us honour him in all his works, specially when we enter into the consideration of our own feebleness and frailty, to say, what are we? Thus ye see the two things that Job compares together here. First he says, Does not the Majesty of God amaze you? When he speaks of Majesty or dignity, he shows that men ought to be somewhat better advised when they talk of God. But what? We steppe to it bluntly, and it seems to us that God will suffer men to play with him, as he adds immediately after. Therefore when we speak of God, let us learn to conceive the infinite glory that is in him.

For when we have once conceived that: it cannot be but we must be humbled to say, Alas, it is no speaking of God after the manner of men, nor making of any comparison with him. For what should be made of him where would we set him? or in what degree would we place him. Would we have him matched with his creatures? Is not that as much as to make him a thing of nothing? And what shall become of his majesty when men have abaced him after that sort Then if we had the wit to conceive or but only to taste what Gods infinite glory is: it is certain that we should learn to humble ourselves underneath the same, and not be any more so overweening, as to make ourselves believe this or that.

Furthermore let us bethink ourselves. For the feebleness and wretchedness that are in mans nature, give a far greater gloss to Gods Majesty, insomuch as he must needs be magnified the more, when we know throughly what we ourselves are. If we had in us the glory of Angels, we should approach the neerer unto God: but yet should we be fain to do as the Angels do, according as it is said of then under the shape of Cherubins, that they were fain to hide their faces, and were not able to look upon God throughly. True it is that the Scripture says they see Gods face: But howe is that seeing of it? They are not able to abide it without casting down their eyes, and as it were without covering their faces with their wings: that is to say they are not able to do it without a bashfulness in reverencing God as their sovereign, unto whom they are not able to attain, and without acknowledging the same highness to humble themselves thereunto.

Lo how it is with the Angels of heaven. And now how fare we that are but rottenness? As touching our souls, they be but as little sparks, which should be quenched out by and by, and passe away into a shadow, were it not that God preserves them in their state, and that he did it of his own mere goodness. Then have we not in ourselves the power to stand one minute of an hower, but God must be fain to preserve us, because there is nothing in us but smoke and vanity. When we know this: it is certain that all presumptuousness will be well beaten down in us, so as we shall no more have this foolish desire of disputing after our own maner, to paint God with our colors, according as we see him disfigured and rent in pieces by men.

We shall no more be so presumptious and malapert, when we know what his glory is, and have well bethought us of the weakness that is in ourselves. Thus ye see after what sort we shall be astonished with fear of him, as Job speaks here. For it is impossible that this knowledge of God should be idle in men, and that it should not cast them down in such wise, as they durst no more be so bold to babble of God. For when they have spoken so at random, it is a token that they never knew him, nor felt what his Majesty is. And why? As I said afore, it is a lively feeling when we once understand that it is God that has created us, and that we are of him, and that whether we look upward or downward, all things are in his hand, and that there is in him a wonderful righteousness, there is in him a wisdom that is hid from us, there is in him an incomparable goodness.

If we know all these things, it cannot be but we must needs be astonied, and abashed in ourselves, so as we shall utterly abac ourselves before him, and honour his highness which is infinite. So then let us learn to know better what God is, to the end we may be trained to all modesty and soberness, and therewithal also let us examine what we ourselves are. When we see our own flesh does tickle us to like well of ourselves, so as we be inclined to flatter ourselves, and seek to stand in our own conceit: let us stir up ourselves to say, whence comes this vice? It is because thou haste not yet known thyself. Consider who thou art, do but enter into thyself, and be judge of thine own state.

There we shall find that we have a bottomless gulf of sinfulness in us, and that we be wrapped in such ignorance as is horrible to behold, which is as it were so thick a darkness, as it utterly chokes and strangles us: and so far off are we from hauing our eyes open to know God: as we see not the thing that is before our nose Therefore when men shall have be thought themselves in that wise, it is certain that they shall be so touched with the Majesty of God, that whereas it was seen that they were full of pride, and as it were harebraind in fearing of God, so as there were no reverence nor modesty in them at all: then the fear of God shall fall upon them.

In stead of the great and strange fastness that is to be seen in the world men shall find the reverent awe of God. And why? For (as I said) when we have once conceived what God is: we shall stope under him. Again on the other side, when we see what ourselves are, we shall have no more cause to stand in our own conceit, nor to advance ourselves in any manner wise. Thus ye see what Job meant to be token by these two sentences. And for the greater confirmation, he says. Yea, but think you that he will bear with you if ye dally with him as with a man? He shows us herein, that men are beguiled in that they knowing not the Majesty of God to honour the same, as they ought to do, do dally with him.

Whereas we ought to honour him: we play with him as we be wont to play in dealing one with another, that he that can deceive, sticks not to deceive, and all is well enough so it be not perceived. And like as we convey our wyles among men: so also would we make our covin to passe for good payment to Godward: but that is to to great an abuse. Therefore let us not think to dally with such a craftsmaster, and to scape unpunished. For although God suffer men to run yote for a time: yet in the end he will not miss to show them that he is not the party that they took him for, but another manner of man. He is not the party that they took him to be, because he is not like the creatures which ought to be obedient to the common rule in such wise as they may be brought to an account and measured by the law that he has given unto us: unto us I say, for he has squared out his law to be our measuring-yard, and not to be subject to it himself.

Herewithal also men must understand, that he is another manner of one than they have imagined him to be: for they have not had an eye to the infinite glory that is in him. Therefore let us beware of this dallying. For God shows us that whensoever we treat either of his word or of his works, we must go to it in good earnest. And now Job says, Hold your tongues afore me, I will speak: and let befall me what can. Here Job shows that he is not like these babblers, that skirmish with Gods word, and with his judgments, howe be it aloof from hand-strokes: According as ye shall see some have their tongues well filed to talk: but that shall be but only to debate of trifling questions far off from practise.

But Job shows himself to be none of those. And why so? You see (says he) howe I carry my flesh between my teeth, as if I were torn all to pieces, and that I were fain to take up my flesh and my skin in my teeth to carry them, I have my sole (saithe he) between my hands. Sith you see me in such plight, think not you that I prate like a Popinjay in a Cage. No, no: I am forced to speak from the heart. For God examines me by holding me as it were upon the rack. Then must I needs utter my affections plainly. For as for me I speak as one that has experience, and God trys me after such a maner, as it is well seen I have no leisure to color matters, and to speak one thing for another.

Therefore let me speak. For ye shall not bear my burden, it is God with whom I have to deal, and it is he also to whom I have to answer: and so as for your discourses I leave them there for so much as they be worth, that is to say, for utterly unprofitable and trifling toyes. But as for me, I will speak according to that which God shows me, and which he shows me by effect. Thus ye see briefly what Job meant to say. But let us mark here the manner of speech which he uses, namely, that he holds his flesh between his teeth to carry it. For he was as it were rent all to pieces, as if a man's skin were torn off, and he wist not what to do but to take it up betwixt his teeth.

Ye see then that Job tells in what plight he was: and thereby he shows himself to have bene in so pitiful case, as he was no more like a living creature. Whereas he says that he holds his sole (or his life) between his hands: it is as much to say, as the same was in utter hazard, and as it were abandoned and left up to the spoil. And herein a man may see the doltishness of the Papists, in that they have surmised that to hold ones sole between his hands, signified to have power to do good or evil. Let men devise what they list (say they) I have my sole in mine own hands, that is to say, I can do what I think good, I have a free state.

To be short, they meant to build their free will upon this sentence, I have ray sole between my hands. But we know that when God threatens men, if he tell them he will leave them in their own hand: it is the sorest scourge that can light upon them. Behold, God thunders at us when he says he will leave us up in our own hand. And why? For if God hold us not back, there is no remedy but we must needs run headlong into destruction. Therefore we see howe the Papists were besotted, when they wrested the Scripture after that fashion. But the meaning is very clear in this strain where Job says that he bears his sole in his hand, as if it were already breathed out.

Our sole is closed within our body as in a Chest, and that is the mean to keep it: but if we had it in our hand, it were all one as if it were left at random. Job then declares that he is rather dead than alive, and that God handles him in such wise, as he is like a wretched rotten carcass, so as there is no more liveliness in him, but is become loathly to all men. Lo (says he) I know well I am no more taken to be of the company of men, but am esteemed as a dead body. Hereby (as I said) Job shows that he is not a speculative teacher, but a true practitioner of the things that he speaks, that is to say, of Gods judgments.

And undoubtedly, without this experience, we can neither know God, nor his hand, nor his power, nor his justice, nor any thing else. True it is that all men shall not be tryed as Job was, that is to wit, with such rigor: but yet must we come to the touchstone, which will discover us to have nothing but vain speculations. If God do not sometimes summon us, so as we may feel what our sins, and what endless death is, and understand that we be destitute of salvation, and shut out from all hope as in respect of ourselves: we shall never know to treat of God aright, I say we shall never know one jot of him with hearty affection. For these trifling prattlers may well have store of fair shows, and they may make their brags before men: but there shall be no steadiness in them.

Are we then desirous to speak of God earnestly and as becomes us? It is requisite for us to have bene exercised aforehand and that we have come to the trial of it that is to say, that God have nipped us, to the end we may know both him and ourselves. Thus ye see in effect what Job has meant in this strain. And for the rest, let us mark well, that when our Lord putts us to such trials, we had need of a greater strength than is in man, to the end we may stand. Upon the hearing of some of Jobs words, we would condemn him, and good cause why. But by the way we must consider well the extremity that he was in, to the intent we may not think it strange though he had some temptations that overmastered him.

Albeit that in the end he withstood all combats: yet had he some feebleness in the mean while, so as he was in a maner quite quailed. And although his faith fell not quite down: yet was it shaken, and he hadd some defaults which he well felt. Then behoved it him to overgo such temptations, notwithstanding that they were right grievous to bear: and therefore lett us not think strange of his speech. For what man at this day can say as Job said, namely that he is as a poor desperate sole, that he holds his flesh and his skin between his teeth, and that he has his sole in his hand True it is that David speaks after the same manner in the hundred and nineteenth Psalm: but yet in comparison, Job was even at the pits bottom as we see, if we look no further but upon that which he endured in his body, seeing he was so broken out as a man would disdain to look upon him, yea and that the very sight of him was enough to make a man's haire stand up upon his head, and that he was become so hideous a thing, as would shame a man, yea and loath his heart to behold him.

Now then if Job had endured no more but these pains in his body, had it not bene very much? But the chef point (as I said) was the feeling of Gods judgment, and how God persecuted him, in so much that he found no favour at his hand, but it seemed to him that God meant to add continually plague upon plague, till he had sent him to the bottom of death and damnation. Seeing then that Job was layd at so roughly: let us not think it strange that there were some temptations out of square in him. For it was mete that God should in that point utter the perfectness of his own strength in the infirmity of man. But let us on our side apply this to our instruction.

And first of all, if God send us so great and excessive afflictions as we be in maner swallowed up: let not that make us to despair (as shall be declared yet more at full hereafter) but let us resist it, knowing that God does still reserve his mercy ready for us in time convenient. And if we be pained more than we would wish: Let us assure ourselves that God will let the malady ripen to heal it the better. If a man have a plague sore: well, it is seen that the sore stinks, and that it is enough to impair the health of the whole man: and yet for all that, the I physician or Surgeon will not launce the Bile at the first dash. And why?

For he should but make it more fiery, because the matter is not yet rype. But he will lay some drawing plaister to it first, to make the sore to ripen: and then afterward he will be bold to launce it. Even so deals God with us. For he seth that we have very noisome plague sores: and what then? Let us not think it strange that he heals them not at the first dash. For the disease must first be made rype, and then afterward God may put to his hand, and find convenient remedies. Then let us assure ourselves that God knows what is good and convenient for us: and therefore let us tarie his leisure with patience, But if we be to eager in making haste, when we endure any afflictions: what excuse can there be for us?

Specially sithe we see that Job was come to the gulf of Hell, and yet nevertheless did humble himself before God and that although he endured so grievous torments, and was in so excessive sorrow: yet he restrained himself. I say, if a man that was so punished, did still bridle himself: I pray you shall we not be to to unexcusable, if we chafe and fret ourselves in our adversities? Then let us consider these things, and let every of us have an eye to himself. When we see that such a servant of God has bene tryed after that sort to the uttermost: we must be so much the more mild in our adversities, and not stomach at God as we have bene wont to do. Thus ye see what we have to bear in mind concerning this streyne.

And Job says, That although God kill him, yet will be trust in him: nevertheless he will reprove his own wa es before Gods presence. True it is that the Hebrew word Lo, (which I translate In him) may be taken for Not, and so does it signify properly. Notwithstanding, it is some times taken Relatively, as they term it, and one letter is changed into another: which is a common use among the Hebrews. Nevertheless, the mening is all one in either of both the ways. For if ye read Not: it must be in way of demanding a question, as thus: Though he kill me, shall I not trust in him? Yes, I will still trust in him. Or else if ye read though he kill me. When he shall have killed me, yet will I put my trust in him: we see that the substance of the matter is not changed.

To be short Jobs mening is, that although he be overthrown, and as it were enraged by passions: yet is it not as much to say as that he has foregone all patience and intends to stand in contention with God, or to alienate himself quite and clean from him, or that he is minded to stomach the matter in such wise, as he will have no more to do with him. Wherefore He protests that he hops, whatsoever come of it. Although he kill me (says he) and confound me: yet will I not cease to trust in him: nevertheless I will reprove my ways in his sight. Thus am I fain to intermeddle this vehemency which you see, and which you perceive, I say I am fain to intermeddle it with the hope which I have in God.

And here we have a fair and excellent mirror of Gods working. For he suffers the faithful to fall, to the end that their faith may be the better tryed. These things seme unable to be matched together in themselves: but God himself makes them to agree. At the first blush a man would say, lo here is fire and water: but at the last God brings all things to such an end, as there is no disagreement at all. There have bene some which in their disputations, would fain always conclude after the manner of the Philosophers, and all things are so put in order, as there is no disagreement, but a certain league or covenant throughout all things: but such men never knew what it is to have bene sifted by God, and to have passed through his judgments.

And why? For (as I have said) God handles us after such a strange fashion, that all things are confounded in that case. And in good sooth there are things in us also which can never be made to agree. For some times we be desirous to live, and sometimes we would fain dye: and these are things contrary. Yea, but the respects are divers: for (as says Saint Pale) naturally we covet to be, and consequently we shun death. Death is horrible to us because it is contrary to our nature. That is the thing that dismays a man. But on the other part we see that we be held here as in a prison: so long as this body of ours compasss us about, we are in bondage to sin, and therefore we be enforced to sigh and to be sorry, and therewithal to long for the everlastingness, which is promised us after the time that God shall have taken us out of this world (for when we draw toward death, then come we to it, and death is the very gate of life) assuring ourselves that for as much as Jesus Christ has passed the same away, we need not to be afraid that death shall have any power over us: for it is a rebated or blunted sword, whereof the point is broken off, so as it cannot hurt us: and although it draw some blood of us, yet notwithstanding, the same shall be but to rid us from all diseases.

It should seme that these affections are contrary, and so they be in deed. But God agres them very well, in such wise that the things which we have conceived by our natural wit are put under foot, because faith gets the upper hand. As much is to be said of that which Job handles in this strain. For ye see that the faithful are fully resolved upon this point, namely, to put their trust in God, and to hope for salvation at his hand, howe so ever he would go. But this thing they can not do, except they held him for their father, and resorted to him for refuge: as if they should say, behold God has bene my father to the uttermost, and therewithal has given me leave to come unto him.

Therefore must I call upon him, put myself into his keeping, and not doubt but he will always be merciful unto me. Yea but he scourges me, and when I am in mind to come neer him, I shall not perceive that he has heard me. Verily this conceit is hard and cumbersome to bear: but yet must I tari the leisure of my God with patience, and do him the honor to rest myself upon his promises. Lo howe the faithful are fully resolved in that point. But on the other side, it behoves them to know themselves: and it is unpossible that they should know their own infirmities, but that they must also make their moan, and say, How now? And these are things contrary. For if we ought to tarie Gods leisure with silence: is it mete for us to make a disputing, and to enter into con plaints?

For so to do is contrary to faith. True it is that it is contrary at the first sight: but God sets them at one well enough. For after we have bene tossed and turmoiled with some heartburning: behold, faith draws us in such wise unto stillness, as finally we conclude thus: Out of all doubt, the goodness of God will never forsake us howsoever the world go, but we shall always find him favorable, although he show not himself so at the first brunt. Thus ye see what we have to gather in effect upon this strain. Now we see whereat Job amed when he said, although God kill me, yet will I put my trust in him: and yet nevertheless I will reason with God, and reprove mine own ways.

For the Hebrew word that he uses, signifies to Reprove, and also to Debate, or Plead. So then his saying and protestation is, that he is not the man whom the parties that had spoken, toke him to be. For they toke him to be such a one as would have played double or quit, that he would have trusted no more in God, and that he had spoken those things as it were in despite of God. But he tells them he is none such, for he holds him still to his trust in God. Now then seeing that he trusts in God, he must of necessity submit himself to him. For to trust in God is not to shrink away from him, and to hold one's self aloof: But contrariwise to trust in God, is to come unto him, and when he seems far off from us, even then to strain ourselves to get to him: and therewithal moreover to do as the holy scripture tells us: namely to shroud ourselves under the shadow of his wings, and to return unto him, that he may receive us into his lap, as a child is received of his own father.

Ye see then what is contained here. For when Job says, he will trust in God continually: he shows that he is not as one of these stragglers that make outleaps, because they be desirous to play the horses that are broken loose. It is clean contrary (says he:) for I desire nothing but to be neer him, and that he should have his hand upon me. Hereby then is he cleared of the false slander that he was charged withal. But yet nevertheless he says afterward, Behold, yet must I reason with God concerning my ways: that is to say, the hope that I have is not such as is utterly unmingled with complaints, so as I should not lift up myself nor murmur against God at all. True it is that this proceeds of infirmity, yea even of sinful infirmity worthy to be condemned.

But howe so ever the case stand, God letts him not go altogether. For as I said afore, faith overrules our affections. When we trust in God, and call upon him, it is not as much to say as we should never have any bickerings in ourselves. But faith must get the upper hand, the peace whereof S. Pale speaks must win the victory: that is to say, it must get the mastery in our hearts. In that he speaks of the peace of God, and attributes victory unto it, he shows well that we shall have turmoilings in us, and that we shall be tossed to and fro. But what remedy is ther for it? This peace of God must be of such power as it may get the mastery in the end, and all our passions be brought in awe of it.

Then let us mark well, that in protesting that he will trust in God, Job does also confess his own infirmity, and show that he is not so perfect but that there is always some fault to be found in him. But yet nevertheless he flees always to God for refuge. Sith the case stands so, let us also on our side understand that when we be shaken with the provocations of our flesh, and our own affections do somewhat carry us away: we must not therefore despair, nor imagine that God will help us no more. But let us pluck up our hearts to trust in him, and although we do it not so perfectly as were requisite, yet let us be sure that he will make us to feel that our waiting upon him is not in vain.

For he will strengthen us continually more and more in faith, and make the same to get the upper hand of all the temptations of the world and of this present life.

But let us fall down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them in such wise, as being ashamed of them in ourselves, we may labour to have our recourse to him and to his mercy: And that it may please him not only to forgive us our faults that are past but also to rid us out of the miseries wherein we be: that being received into his protection and custody, we may never slip from him, and that howsoever Satan practise against us, he nevertheless will be always so at hand, as we may ever have wherewith to beat back the assaults that our mortal enemy makes upon us. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, bringing back all poor ignorant souls, etc.