Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
What makes him thus universally angry with us, but the universality of our sins against him? when the passengers ask: Wherefore hath the Lord done thus to this great City? Answer is made, Because 1they forsook the Covenant of the Lord, and worshipped other Gods. To such a fearful height may the sins of the children bring the mother, that that Church which now enjoys such abundance of truth and peace, may be poisoned with heresy, and wounded with schism, and suffer an utter dereliction. The whole people is guilty of sin, and why for their sins may not God be angry ⟨p. 18⟩with the whole people? Yea, and long angry too: for it will be very long before that fault will be amended, which hath so long been committed.
What makes him thus universally angry with us, but the universalitie of our sins against him? when the passengers ask: Wherefore hath the Lord done thus to this great City? Answer is made, Because 1they forsooke the Covenant of the Lord, and worshipped other Gods. To such a fearfull height may the sins of the children bring the mother, that that Church which now enjoyes such abundance of truth and peace, may be poisoned with heresie, and wounded with schisme, and suffer an utter direliction. The whole people is guilty of sin, and why for their sins may not God be angry ⟨p. 18⟩with the whole people? Yea, and long angry too: for it will be very long before that fault will be amended, which hath so long been committed.
if you can find a man, if there be any that seeketh the truth in the whole City, and I will pardon it. O how epidemical is that wickedness, where not one escapeth the corruption? We have found the Lord angry enough with a whole people, for the sin of one man. Lord, hath one man sinned, and wilt thou be wroth with the whole Congregation?
No, Gods vengeance, when it is the hottest, makes difference of offenders: and knows to distinguish betwixt the heads of a faction, and the train. Though neither be faultless, yet the one is plagued, the other pardoned. Depart from the tents of these wicked men, lest you be consumed in their sins. So soon as the innocent are severed, the guilty perish. One Achan sins, all Israel suffers. One David sins in pride, seventy thousand
Israelites for it. The blood of those Canaanites shed against Covenant, almost forty years before, by the then King, is now called for of the whole people. They had all sins enough, but God fixeth his eye of anger upon this. Every sin hath a tongue, but that of blood outcries them all:
⟨p. 19⟩
And if Justice do not revenge the murder of one, God will require it of the whole nation. When seven of Sauls sons were hanged up, God was entreated
little hills rejoice on every side. Some drops of blood shed in Justice, procure large showers from heaven. A few carcasses laid in their graves, are a rich compost to the earth. There can be no peace, where blood cries unheard, unregarded: but when it is expiated by the blood of the offenders, there will be a cessation of Judgements. Phinehas executed judgment, and the plague
ceased. One contrary is ever cured by another: take away the cause, and the effect will cease. Prayer is very powerful, but doing of Justice more available. The whole Congregation were at their prayers, and those prayers were steeped in tears; yet still the plague raged, and Gods anger continued.
God came to low conditions in the behalfe of Sodome: Abraham brought him down to ten. He came to lower conditions in the behalfe of 1Jerusalem; he brought himself down to one: See 2if you can find a man, if there be any that seeketh the truth in the whole Citie, and I will pardon it. O how epidemicall is that wickednesse, where not one escapeth the corruption? We have found the Lord angry enough with a whole people, for the sin of one man. Lord, hath one man sinned, and wilt thou be wroth with the whole Congregation? 3No, Gods vengeance, when it is the hottest, makes difference of offenders: and knows to distinguish betwixt the heads of a faction, and the traine. Though neither be faultlesse, yet the one is plagued, the other pardoned. Depart from the tents of these wicked men, lest you be consumed in their sins. So soon as the innocent are severed, the guilty perish. One Achan sins, all Israel suffers. One David sins in pride, seventy thousand 4of his subjects suffer in the plague. One Saul slew the Gibeonites, three years dearth lies upon the 5Israelites for it. The blood of those Canaanites shed against Covenant, almost forty years before, by the then King, is now called for of the whole people. They had all sins enough, but God fixeth his eye of anger upon this. Every sin hath a tongue, but that of blood outcryes them all: ⟨p. 19⟩And if Justice do not revenge the murder of one, God will require it of the whole nation. When seven of Sauls sons were hanged up, God was intreated 6for the land. Then shall the clouds drop fatnesse, and the earth run forth into plenty: Then do the valleys stand thick with corn, land the 7little hills rejoyce on every side. Some drops of blood shed in Justice, procure large showers from heaven. A few carcases laid in their graves, are a rich compost to the earth. There can be no peace, where blood cryes unheard, unregarded: but when it is expiated by the blood of the offenders, there will bee a cessation of Judgements. Phinehas executed judgment, and the pl•gue 8ceased. One contrary is ever cured by another: take away the cause, and the effect will cease. Prayer is very powerfull, but doing of Justice more availeable. The whole Congregation were at their prayers, and those prayers were steeped in tears; yet still the plague raged, and Gods anger continued.
But when Phinehas had run those two adulterers through with his Javelin, in the 1act of their sin; the plague was stayed. So blessed a thing is it for any nation, that Justice is impartially executed.
Thus the universality of sin calls for the universality of repentance, or else it will provoke Gods anger to strike us with universal judgements. If the whole people be guilty, the whole people must fall to deprecation. Such was the Ninevites repentance, every man turning from 1his evil ways. We have sinned, even the whole ⟨p. 20⟩nation: and as if we had not sins enough of our own, we borrow of our neighbours. What nation under heaven do we trade withal, from whom the sins of that Nation are not brought hither? And those are merchandises that might be well spared. Are we all in the transgression, and do we lay the burden of repentance upon some few? If we expostulate with God, Lord hath one man sinned, and wilt thou be wrath with the whole Congregation? May he not more 2justly expostulate with us; Hath the whole Congregation sinned, and is it enough for one man to repent? Is the whole garment foul, and must only the skirts be washed? Is the whole building ruinous, and do we think it a sufficient reparation to patch up one corner of it? No, the plaster of our repentance must be fully as large as the orifice of our wickedness; or we cannot be healed. But still God will be angry with us, yea though we were his own people: For,
Thus the universality of sin calls for the universality of repentance, or else it will provoke Gods anger to strike us with universall judgements. If the whole people be guilty, the whole people must fall to deprecation. Such was the Nivites repentance, every man turning from 1his evill ways. We have sinned, even the whole ⟨p. 20⟩nation: and as if we had not sins enough of our own, we borrow of our neighbours. What nation under heaven do we trade withall, from whom the sinnes of that Nation are not brought hither? And those are merchandizes that might be well spared. Are we all in the transgression, and do we lay the burden of repentance upon some few? If we expostulate with God, Lord hath one man sinned, and wilt thou be wrath with the whole Congregation? May he not more 2justly expostulate with us; Hath the whole Congregation sinned, and is it enough for one man to repent? Is the whole garment fowle, and must only the skirts be washed? Is the whole building ruinous, and do we think it a sufficient reparation to patch up one corner of it? No, the plaister of our repentance must be fully as large as the orifice of our wickednesse; or we cannot be healed. But stil God wil be angry with us, yea though we were his own people: For,
4. God may be angry with his own people; which is the fourth proposition. aI will visit their sins with a rod, and their iniquity with scourges; but my mercy I will not utterly take from them. Though he do not take his mercy from them, yet he may be angry with them. He is our father, and never did Father in sweeter terms entertain the dearest treasures of his blood, then God doth us, when he vouchsafes to call us His people: yet did you never see a father angry with his child? Indeed there is great difference between that wrath of God which is toward his own people, and that ⟨p. 21⟩which bcomes upon the children of disobedience. They differ three ways.
4. God may be angry with his own people; which is the fourth proposition. aI will visit their sins with a rod, and their iniquity with scourges; but my mercy I will not utterly take from them. Though he do not take his mercy from them, yet he may be angry with them. He is our father, and never did Father in sweeter terms entertaine the dearest treasures of his blood, then God doth us, when he vouchsafes to call us His people: yet did you never see a father angry with his child? Indeed there is great difference between that wrath of God which is toward his own people, and that ⟨p. 21⟩which bcomes upon the children of disobedience. They differ three ways.
1. In respect of continuance: his anger upon reprobates is eternal; not extinguished with their bloods, but pursuing them from earth to hell. To his people it is but temporary, it lasts but a moment: cweeping may endure for a night, but joy comes in the morning. dHe will not always chide, nor will he keep his anger for ever. When he was very angry with his Idolatrous Israel, eMoses does but put him in mind that they were his own people, and he was pacified. fFor a moment in a little wrath, he hides his face from us. gRejoice not against me, O mine enemy; for though I fall, I shall rise again. But for the wicked, hhis wrath abideth on them.
1. In respect of continuance: his anger upon reprobates is eternall; not extinguished with their bloods, but pursuing them from earth to hell. To his people it is but temporary, it lasts but a moment: cweeping may endure for a night, but joy comes in the morning. dHe will not alwayes chide, nor will he keep his anger for ever. When he was very angry with his Idolatrous Israel, eMoses does but put him in mind that they were his own people, and he was pacified. fFor a moment in a little wrath, he hides his face from us. gRejoyce not against me, O mine enemy; for though I fall, I shall rise again. But for the wicked, hhis wrath abideth on them.
2. In respect of the measure: It is milder towards his own people, then to others. For the unrighteous, he proportions his Judgements, not to their strengths, but to their deserts: For his own people, he proportions his corrections, not to their deserts, but to their strengths. For the former, he minds not what they can bear by their powers, but what they have deserved by their sins. For the other, he considers not what their sins deserve, but what their Spirits can sustain. His most bitter wrath to his own people, is always sweetened with his mercy. iThou wast a God that forgavest them, though thou tookest vengeance of their inventions. He brings a scourge in one hand, and a pardon in the other: and while he draws blood of the flesh, he forgives the soul.
2. In respect of the measure: It is milder towards his own people, then to others. For the unrighteous, he proportions his Judgements, not to their strengths, but to their deserts: For his own people, he proportions his corrections, not to their deserts, but to their strengths. For the former, he minds not what they can beare by their powers, but what they have deserved by their sinnes. For the other, he considers not what their sinnes deserve, but what their Spirits can sustaine. His most bitter wrath to his own people, is always sweetned with his mercy. iThou wast a God that forgavest them, though thou tookest vengeance of their inventions. He brings a scourge in one hand, and a pardon in the other: and while he draws blood of the flesh, he forgives the soul.
3. In regard of the end. lThe wicked are the ⟨p. 22⟩vessels of wrath: and as their sin makes them fit for Gods anger, so his anger makes them sit for destruction. But for his own people; mThey are chastened of the Lord, that they might not be condemned with the world. Whether he inflict upon them punishments for sin, or suffer them to fall into sin for punishments, yet all shall work to their good. nhis corrections are but medicines, bringing forth the quiet fruit of righteousness. He lets them fall into some heinous crime, but it is to waken their repentance. Small spots upon a garment are not minded; we seldom are so curious as to wash out them. But when a great spot comes, a foul stain, we then scour and elense it, to get out that; and so we get out all the little spots too. Sins of a lesser size never trouble us; we mind not the washing out of them with our sorrowful tears: But when a great sin comes, and disquiets the conscience, then repentance, that old laundress is called for: and in that lardar we wash out both the great offence, and all the rest. So God suffers us to fall into some gross and grievous sin, as a father suffers his little child to burn his finger in the flame, that his whole body may not fall into the fire.
3. In regard of the end. lThe wicked are the ⟨p. 22⟩vessels of wrath: and as their sin makes them fit for Gods anger, so his anger makes them sit for destruction. But for his own people; mThey are chastened of the Lord, that they might not be condemned with the world. Whether he inflict upon them punishments for sinne, or suffer them to fall into sin for punishments, yet all shall work to their good. nhis corrections are but medicines, bringing forth the quiet fruit of righteousnesse. He lets them fall into some hainous crime, but it is to waken their repentance. Small spots upon a garment are not minded; we seldome are so curious as to wash out them. But when a great spot comes, a fowle staine, we then scower and elense it, to get out that; and so wee get out all the little spots too. Sinnes of a lesser size never trouble us; we mind not the washing out of them with our sorrowfull tears: But when a great sin comes, and disquiets the conscience, then repentance, that old landresse is called for: and in that lardar we wash out both the great offence, and all the rest. So God suffers us to fall into some grosse and grievous sinne, as a father suffers his little child to burne his finger in the flame, that his whole body may not fall into the fire.
All these differences are expressed by the Prophet, Isaiah. 1. Forth time▪oDoth the ploughman plough all the day to sow? God doth not continue ploughing all day long furrows upon our backs, but when he hath broken up the fallow grounds of our hearts, he then sows in the seed ⟨p. 23⟩of his comforts. 2. For the measure; rHath he plagued Israel, as he hath plagued the enemies of Israel? He smites his Israel in the branches, and in the bunches; cuts down some of her superfluous boughs, and plucks off clusters of her rotten grapes: But the wicked he smites at the very root. 3. For the end; sThe furnace of his wrath shall but purge away our dross, and make us pure metal, fit for the stamp of his own Image.
All these differences are exprest by the Prophet, Isaiah. 1. Forthe time▪oDoth the ploughman plough all the day to sow? God doth not continue ploughing all day long furrows upon our backs, but when he hath broken up the fallow grounds of our hearts, he thensowes in the seed ⟨p. 23⟩of his comforts. 2. For the measure; rHath he plagued Israel, as he hath plagued the enemies of Israel? He sinites his Israel in the branches, and in the bunches; cuts down some of her superfluous boughes, and plucks off clusters of her rotten grapes: But the wicked he smites at the very root. 3. For the end; sThe fornace of his wrath shall but purge away our drosse, and make us pure metall, fit for the stampe of his owne Image.
Yet for all this, God hath been grievously angry with his own people: Yea, their sins anger him most of all; because together with wickedness, there is unkindness. As dearly as he loves them, their sins may provoke him. Our interest in God is so far from excusing our iniquities, that it aggravates them. Of all others, the transgression of his own people shall not pass unpunished. The nearer we are to him, the nearer do our offences touch him; as a man more takes to heart a discourtesy done by a friend, then a great injury by a stranger. Pagans may blaspheme, and bezzle, and defile the marriage-bed, and yet God let them alone: but he will not endure these sins in his own people. The more he loves us, the greater should our love be to him: now love and unkindness cannot stand together. If we revolt from our Maker, as Absalom thought Hushai had renounced David, may he not justly expostulate with us, Is this thy Kindness to thy friend? there is no such irksome disobedience, as where God looks for service. tHe came unto ⟨p. 24⟩his own, and his own received him not: O, that could not choose but trouble him. As Demades said to Philip King of Macedon, and at a time when he well deserved it; Cùm fortuna tibi Agamemnonis personam imposuerit, nonne pudet te Thirsitem agere? When fortune hath made thee an Agamemnon, art thou not ashamed to play Thersites? When God hath honoured us for his own people, with the noble name of Christians is it not a shame for us to play the Pagans? u Happy are the people that be in such a case, yea blessed are the people that have the Lord for their God. Yet that people may so far anger him, that he will take away not only their temporal, but even their spiritual happiness. Those seven Churches of Asia were Gods own people: yet the Gospel was not fastened to their territories; as the old Romans pinioned their goddess Victoria, or their apish posterity do the Catholic faith, to their own infallible Chair. But as they had a time to breathe, so a time to expire: and so hath my fourth proposition. There is but one gradation more.
Yet for all this, God hath been grievously angry with his own people: Yea, their sins anger him most of all; because together with wickednesse, there is unkindnesse. As dearly as he loves them, their sinnes may provoke him. Our interest in God is so far from excusing our iniquities, that it aggravates them. Of all others, the transgression of his own people shall not passe unpunished. The nearer we are to him, the nearer do our offences touch him; as a man more takes to heart a discourtesie done by a friend, then a great injury by a stranger. Pagans may blaspheme, and bezzle, and defile the marriage-bed, and yet God let them alone: but he will not endure these sinnes in his own people. The more hee loves us, the greater should our love be to him: now love and unkindnesse cannot stand together. If we revolt from our Maker, as Absolom thought Hushai had renounced David, may he not justly expostulate with us, Is this thy Kindnesse to thy friend? there is no such irksome disobedience, as where God looks for service. tHe came unto ⟨p. 24⟩his own, and his own received him not: O, that could not chuse but trouble him. As Demades said to Philip King of Macedon, and at a time when he well deserved it; Cùm fortuna tibi Agamemnonis personam imposuerit, nonne pudet te Thirsitem agere? When fortune hath made thee an Agamemnon, art thou not ashamed to play Thirsites? When God hath honoured us for his own people, with the noble name of Christians is it not a shame for us to play the Pagans? u Happy are the people that be in such a case, yea blessed are the people that have the Lord for their God. Yet that people may so farre anger him, that he will take away not onely their temporall, but even their spirituall happinesse. Those seven Churches of Asia were Gods owne people: yet the Gospel was not fastned to their territories; as the old Romans pinnioned their goddesse Victoria, or their apish posterity doe the Catholick faith, to their own infallible Chaire. But as they had a time to breathe, so a time to expire: and so hath my fourth proposition. There is but one gradation more.
5. God may be angry with his people that prayeth. Wherein we have two main observations. First, The wonder, that God will be angry at our prayers. Secondly, the answer, which resolves the wonder; showing why our very prayers may anger him. Either of these is backed with three circumstances. 1. For the wonder, that God is angry with his people that prayeth.
5. God may be angry with his people that prayeth. Wherein we have two main observations. First, The wonder, that God will be angry at our prayers. Secondly, the answer, which resolves the wonder; shewing why our very prayers may anger him. Either of these is back'd with three circumstances. 1. For the wonder, that God is angry with his people that prayeth.
1. All the other conclusions are easily granted: God may be angry, and angry very long, and angry with the whole people, and angry with his own people; all this because of their sins: But that he should be angry at their prayers, this is the wonder. He hath commanded us to pray, and will he be offended with us for doing his command? Angry against our prayer! He hath commended to us Prayer, as the only means to assuage his anger: and yet is he angry at our Prayer? aPhinehas prayed, and his anger was pacified: bAaron prayed, and the plague ceased: and will he now be angry with the people that prayeth? He is a God that heareth prayer: cO thou that hearest prayer, to thee shall all all flesh come: and does he now reject prayer? He hath so styled his own house; Oratorium, the house of prayer: and to them that pray unto him in his house, he hath promised peace; dIn this house will I give peace, saith the Lord of hosts. Peace and wrath are contraries: how should prayer procure peace, when God is angry at prayer? Prayer is so noble, that under it is comprehended the whole worship of God: eWhosoever calleth on the name of the Lord, shall be saved: and yet will God be angry at the prayer of his people? It is a great honour that God will vouchsafe to speak unto man: but a far greater honour, that man is allowed to speak unto God: the very Angels stand in admiration of it: and yet what comfort is there in that, when God is angry at the prayer of his people? What blessing is there, ⟨p. 26⟩which our prayers cannot infeoff us in? We send up Prayer to God with the same confidence, that Adoniah sent Bathsheba to Solomon, fthe King will deny thee nothing: and will God be angry at prayer? It is the only means we have to pacify him, Prayer: and shall our Prayer anger him? Alas, what hope is left us, when God is angry at Prayer? This hath often turned away his wrath, and does it now incense his wrath? If we should not pray, he would then be angry: and when we do pray, is he angry too? What, neither way pleased? What is the reason why there is so much empty cask in Gods cellar, but for want of prayer? gYe have not, because ye ask not: and shall not prayer obtain favour? hOh Lord, what shall I say (it was the complaint of Joshua) when Israel turneth their backs before their enemies? So, what shall we say, what shall we do, when God turneth back our prayers?
1. All the other conclusions are easily granted: God may be angry, and angry very long, and angry with the whole people, and angry with his own people; all this because of their sins: But that he should be angry at their prayers, this is the wonder. He hath commanded us to pray, and will he be offended with us for doing his command? Angry against our prayer! He hath commended to us Prayer, as the only means to asswage his anger: and yet is hee angry at our Prayer? aPhinehas prayed, and his anger was pacified: bAaron prayed, and the plague ceased: and will he now be angry with the people that prayeth? He is a God that heareth prayer: cO thou that hearest prayer, to thee shall all all flesh come: and does he now reject prayer? He hath so stiled his own house; Oratorium, the house of prayer: and to them that pray unto him in his house, he hath promised peace; dIn this house will I give peace, saith the Lord of hostes. Peace and wrath are contraries: how should prayer procure peace, when God is angry at prayer? Prayer is so noble, that under it is comprehended the whole worship of God: eWhosoever calleth on the name of the Lord, shall be saved: and yet wil God be angry at the prayer of his people? It is a great honour that God will vouchsafe to speake unto man: but a far greater honour, that man is allowed to speak unto God: the very Angels stand in admiration of it: and yet what comfort is there in that, when God is angry at the prayer of his people? What blessing is there, ⟨p. 26⟩which our prayers cannot infeoffe us in? Wee send up Prayer to God with the same confidence, that Adoniah sent Bathsheba to Solomon, fthe King will deny thee nothing: and will God bee angry at prayer? It is the onely means we have to pacifie him, Prayer: and shall our Prayer anger him? Alas, what hope is left us, when God is angry at Prayer? This hath often turned away his wrath, and does it now incense his wrath? If we should not pray, he would then be angry: and when we do pray, is he angry too? What, neither way pleased? What is the reason why there is so much empty cask in Gods cellar, but for want of prayer? g
Why is it called the throne of Grace, before which we present our prayers; if that throne send forth nothing but beams of wrath? We look for grace, and a favourable audience of our petitions; but alas, what shall become of us, when God is angry at our very prayers?
Why is it called the throne of Grace, before which wee present our prayers; if that throne send forth nothing but beams of wrath? We look for grace, and a favourable audience of our petitions; but alas, what shall become of us, when God is angry at our very prayers?
2. How wonderful is the power of prayer? iLet me alone, saith God to Moses: who would look for such a word from God to man, as let me alone? As yet Moses had said nothing: before he opens his mouth, God prevents his importunity, as foreseeing the holy violence of ⟨p. 27⟩prayer▪ Moses stood trembling before the Majesty of his Maker, as fearing his dire revenge: and, yet that Maker doth (after a sort) solicit Moses for leave to revenge; let me alone. As it was afterwards said of Christ, concerning some places, that he could do no miracles there, because of their unbelief: So one would think, that God could do no Judgements here, because of Moses his faith. Let me alone; why, what can resist God? Yes, Prayer can resist him. Such is his mercy, that he hath (as it were) obliged his power, to the faith of our Prayer. He enables us to resist himself: Seipsum vincit. The fervent prayer of the faithful, can bind the hands of the Almighty. What is there that God can do, which Prayer cannot do? O mighty, I had almost said, Almighty Prayer! What a hand is that which can hold omnipotence? What wings are those that can overtake infiniteness▪ Yet alas, we may now mourn over Prayer, as David did over Jonathan; lHow are the mighty fallen! Prayer hath lost her force with God, when God is angry with prayer. Her wings are clipped, that she cannot mount: Her bow is broken; she cannot shoot an arrow that reaches the mark. mShe is become a widow, as it was lamented over Jerusalem, desolate and solitary, that was a Princess among the Provinces, and a Queen among the nations. She sits weeping in the dust, and hath almost forgot the use of speech. She mourns not so much for Mary's abstulerunt Dominum, for she knows where to find him; as that our sins ⟨p. 28⟩Abstulerunt Domini favorem, and she knows not how to pacify him: And how should she, when God is angry with his people that prayeth? Where is the strength of this Samson? What is become of that power, which was wont to command heaven and earth? The visible heavens have been opened by prayer: nso Elijah brought down rain. The invisible heavens have been opened by prayer▪ so the penitent malefactor got from the Cross into Paradise. oSo stephen saw the heavens opened, and the Son of man standing at the right hand of God, Omnia vincentem vincit. It was wont to be an especial favourite of God;
2. How wonderfull is the power of prayer? iLet me alone, saith God to Moses: who would look for such a word from God to man, as let me alone? As yet Moses had said nothing: before he opens his mouth, God prevents his importunity, as foreseeing the holy violence of ⟨p. 27⟩prayer▪ Moses stood trembling before the Majesty of his Maker, as fearing his dire revenge: and, yet that Maker doth (after a sort) sollicite Moses for leave to revenge; let me alone. As it was afterwards said of Christ, concerning some places, that he could do no miracles there, because of their unbelief: So one would think, that God could do no Judgements here, because of Moses his faith. Let me alone; why, what can resist God? Yes, Prayer can resist him. Such is his mercy, that he hath (as it were) obliged his power, to the faith of our Prayer. He enables us to resist himselfe: Seipsum vincit. The servent prayer of the faithfull, can bind the hands of the Almighty. What is there that God can do, which Prayer cannot do? O mighty, I had almost said, Almighty Prayer! What a hand is that which can hold omnipotence? What wings are those that can overtake infinitenesse▪ Yet alas, we may now mourn over Prayer, as David did over Jonathan; lHow are the mighty fallen! Prayer hath lost her force with God, vvhen God is angry with prayer. Her wings are clipt, that she cannot mount: Her bow is broken; she cannot shoot an arrow that reaches the marke. mShe is become a widow, as it was lamented over Jerusalem, desolate and solitary, that was a Princesse among the Provinces, and a Queen among the nations. She sits weeping in the dust, and hath almost forgot the use of speech. She mournes not so much for Mary's abstulerunt Dominum, for she knows vvhere to find him; as that our sins ⟨p. 28⟩Abstulerunt Domini favorem, and she knows not how to pacifie him: And how should she, when God is angry with his people that prayeth? Where is the strength of this Samson? What is become of that power, which was wont to command heaven and earth? The visible heavens have been opened by prayer: nso Elias brought down raine. The invisible heavens have been opened by prayer▪ so the penitent malefactor got from the Crosse into Paradise.
but now (alas) it is cast out of favour, for God is angry with prayer. rThou hast covered thy self with a thick cloud, that our prayer should not pass through. This is a woeful condition of our souls, when the Lord is angry at our prayers: when he will not hear them, not answer them, it is a cause of sadness in us; but much more, when he is angry with them. sTherefore will I deal in fury: though they cry in mine ears with a loud voice, yet will I not hear them. This is fury indeed: Before, the ancients of Israel had said, The Lord seeth us not, he hath forsaken the earth: There they deny God eyes, and here he denies them ears. A burning wrath; as the Original hath it; How long wilt thou smoke against the prayer of thy people?
but now (alas) it is cast out of favour, for God is angry with prayer. rThou hast covered thy selfe with a thick cloud, that our prayer should not passe thorow. This is a wofull condition of our souls, when the Lord is angry at our prayers: when he will not hear them, not answer them, it is a cause of sadnesse in us; but much more, when he is angry with them. sTherefore will I deale in fury: though they cry in mine ears with a loud voice, yet will I not hear them. This is fury indeed: Before, the ancients of Israel had said, The Lord seeth us not, he hath forsaken the earth: There they deny God eyes, and here he denyes them ears. A burning wrath; as the Originall hath it; How long wilt thou smoak against the prayer of thy people?
3. And of thy people: this increaseth the wonder. For God to stop his ears against the ⟨p. 29⟩prayers of the Heathen, to reject the petitions of Idolaters, to despise a devotion done before painted blocks and Images, is no marvel. For they dishonour him in their prayers; and God will be angry with any thing that eclipseth his glory. But he does not use to slight those that serve him, and continue in his holy worship. It is strange that he should be angry at the prayer of his own people: Angry with them whom he hath chosen; angry with them long, and angry with them at their very prayers. This must be some extraordinary wrath: and so you have all the circumstances that may advance the wonder.
3. And of thy people: this encreaseth the wonder. For God to stopp his ears against the ⟨p. 29⟩prayers of the Heathen, to reject the petitions of Idolaters, to despise a devotion done before painted blocks and Images, is no marvel. For they dishonour him in their prayers; and God will be angry with any thing that eclipseth his glory. But he does not use to slight those that serve him, and continue in his holy worship. It is strange that hee should bee angry at the prayer of his own people: Angry with them whom hee hath chosen; angry with them long, and angry with them at their very prayers. This must bee some extraordinary wrath: and so you have all the circumstances that may advance the wonder.
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⟨p. 12⟩
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Ye have not, because ye ask not: and shall not prayer obtain favour?
Oh Lord, what shall I say (it was the complaint of Joshua) when Israel turneth their backs before their enemies? So, what shal we say, what shall we do, when God turneth back our prayers?
So stephen saw the heavens opened, and the Sonne of man standing at the right hand of God, Omnia vincentem vincit. It was wont to be an especiall favourite of God;
