The History of the Reformation of the Church of Scotland

which (said he) is the sacrifice most acceptable to God, and is in a manner even to fight with God, and to overcome him, as Jacob did in wrestling with his Angel. But the Reprobate (said he) being denied of their requests at Gods hand, do either cease to pray and contemn God, who straightly commandeth us to call upon him in the day of adversity, or else they seek at the Devil, that which they see they cannot obtain by God. 2. In the second part he declared how hard it was to this corrupt nature of ours not to rejoice and put confidence in our selves when God giveth victory,¹ and therefore how necessary it was that man by affliction should be brought to the knowledge of his own infirmity▪ least that he being puffed up with vain confidence, he make an Idol of his own strength, as did King Nebuchadnezzar. He did gravely dispute upon the nature of the blind world, which in all ages had insolently rejoiced when God did chasten his own children, whose glory and honour because the Reprobate can never see, therefore they despi•e them, and the wondrous works of God in them. And yet (said he) the joy and rejoicing of the world, is but mere sorrow, because the end of it tendeth to sudden destruction, as the riotous banqueting of Belshazzar declareth, applying these heads to the time and persons (he said) if none of Gods children had suffered before us the same injuries that presently we sustain, these our troubles would appear intolerable, such is our tender delicacy, and self-love of our own flesh. That these things which we lightly pass over in others, we can greatly complain of, if they touch our selves. I doubt not but that some of us have oftener then once read this Psalm, as also that we have read and heard the travel and troubles of our ancient Fathers. But which of us, either in reading or hearing their dolours and temptations did so descend into our selves that we felt the bitterness of their passions? I think none. And therefore hath God brought us to some experience in our own persons. But yet because the matter may appear obscure, unless it be more properly applied; I cannot in conscience but use such plainness as God ⟨p. 209⟩shall grant unto me. Our faces are this day confounded, our enemies triumph, our hearts have quaked for fear, and yet they remain oppressed with sorrow and shame.