7. All you that are watchmen upon the wals of Ierusalem all the day and all the night continually cease not ye that are mindfull of the Lord keepe not ye that are mindefull of the Lord keepe not silence And giue him no rest till he repaire and untill he set up Ierusalem the praise of the Lord. Vse Vse Will prayer do it Will prayer raise God for the scattering of the enemies of the Churches J beseech you in the name of God let us consider where to lay the fault and the blame of much of that evill which is come upon the Churches in these latter times when the defeate was lately before Antwerpe there was fault laid on such a man and such a man when we consider the afflictions of Germany we are ready to say if such a King or country had stepped in all this evill had been prevented the Palatinate restored and peace setled but may we not rather say if our prayers had stepped in This word telleth us that our prayers do awaken God and when God is awakened then the enemies are destroyed we see then in truth where the fault lyeth our prayers haue not come in full enough wherefore the lesse we haue prayed before the more let us pray now pray in your closets pray in your families pray in the assemblies pray alone pray in company pray for all the Churches pray for Germany the first place of reformation pray for Holland your hiding place and in all your prayers forget not England still pray for England take some motiues First You are unnaturall if you pray not it is reported of Croesus his sonne that hee was dumbe and seeing one about to kill his father though he had been alwaies dumb before yet then he burst forth into this speech what will you kill Croesus If you be in Christ the Church of Christ is more to you then many Croesusses your grace doth not extinguish nature but advance it helpe and not hinder a gracious heart cannot be unnaturall though it loveth to be supernaturall Secondly It is the property of a good Christian and of true grace to obserue what worke God is doing and to helpe on that worke what God is doing in the world and to help that on what God is doing upon his own heart and to helpe that on Oh Lord saith the soule helpe mee I will help thee I will put my shoulder unto thy worke as thou art pleased to put thy hand to my duty now the great work which God is doing in these times is the powring out of the seven vials Rev. 16. and if you look into the Rev. 5. 8. You shall finde that the saints prayers are their vials help forward then Gods vials with your viall viall doth call for viall Thirdly Either good and deliverance will come unto the Churches or els it will not if it do not you had need pray that your hearts may be supported in all and setled prayer is a composing duty and fully setling if it doe come you had neede pray that you may haue the comfort of it when it commeth or els that you may not envy at those that haue prayed for it is a hard thing for one that standeth Idle not to envy at him that worketh Fourthly You do not loue the Churches if you doe not pray for them He that loveth Ierusalem prayeeh for the peace of Jerusalem Doe you loue England Doe you loue Germany Do ye loue Holland Doe you loue the Churches and your friends He that loveth Ierusalem prayeth for it and if you doe not pray for them you haue no loue to them Fiftly You cannot prosper if you do not pray they shall prosper that loue thee how loue thee in praying for thee you cannot prosper if you pray not for the Churches will you not pray then Sixthly you are not Gods seruants if you doe not pray for his servants you are not Gods children if you pray not for his children if you mark that of the Psalmist it is made an act of service and a signe of a servant to pitty the dust and stones of fallen Ierusalem saith he thy servants pitty the dust therof as if they were not servants that haue no pitty I know you would not haue your livery taken from you all things of the like nature sympathize with one auother if you haue the same nature with the Saintes you shall you will you must sympathyze with them in all conditions you cannot but pray Seventhly You cannot haue a part in the prayers of the Churches unlesse you pray for the Churches think upon this argument can you be contented to loose your share in all the prayers of the Saintes an action there is better then an action in the East-India company there stock is great if your stock go not in you cannot haue a part with them and that is evill Eightly If you pray not for the Churches your own selfeish prayers will be bootlesse when a man shall pray much for his owne family his own name or estate his owne child that lieth a dying and will not pray for the dying Churches this is a self-ish duty a carnall selfe-ish spirit is very loathsome in what is spirituall and what are you the better for your rich cabbin your warme cabbin your neate cabbin if your ship sinke Ninethly Consult with the 13 chapter of Nehemiah 1. 2. There you find it written Neh. 13 1. 2. that the Ammonite and the Moabite should not come into the Congregation of God for ever what was the reason because they met not the childreÌ„ of Israel with bread and with water He that will not meet with distressed Israel with such reliefe as he may is an unfit man to haue a name in a Church of Christ and it is unfit he should come into the house of God for ever wherfore as ever you desiâ—e to haue a name in Gods house pray pray oh now pray you may with this bread and water meet with Israel and in meting with them you do meet with Christ Tenthly The price of the welfare peace and good of the Churches is now rising Fugiantia sequimur the time may come it may not be purchased or bought in by prayer J remembcr I haue read of a man that brought the booke of the Sibils unto the Emperour or King of the Romanes and desired a great price for those books the Emperour refused he goeth away burneth halfe the books doubled the price and then commeth to the Emperour and offered him them at that rate the emperour refuseth again he went away and burnt the halfe of those books which were left and doubled the price which the Emperour considering gaue him the whole money which he desired so now it may be you may haue the welfare the peace the life of the Churches for prayer time may come wherin though you adde to your prayer your estates to your estates your liberties to your liberties all your welfares and to your
The true Souldiers Convoy A Sermon preached upon the xvjth day of May 1640 vpon a prayer day for the Princes good successe in going forth to warre By WILLIAM BRIDGE Thou hast broken Rahab in pieces as one that is slaine thou hast scattered thine enemies with thy strong arme Psal 19. 10. IN ROTTERDAM Printed for Thomas Lippagde and are to be sold at his house on the Iron Bridge 1646. To the Reader REader out of desire to the good of Gods people and in respect of these trouble-some times it was thought not altogether unfit by some friends to print these few notes in reading of which thou art desired not to expect much compleatnes of dependency or stile as not being ordered to the presse by the author himselfe but by a very weake hand whatsoeuer therfore thou shalt find herein profitable that improue if any thing otherwise that couer by Christian loue and the God of loue be with thee Amen Numbers cha 10. the middle of the 35 verse Rise up O Lord and let thine enemies be scattered THis chap. delivereth it selfe into foure parts In the First part the Author speaketh of the silver Trumpets and of the matter and use of them Secondly he sheweth the march of the children of Israel under their seuerall standards Thirdly he speaketh of a conference had betweene Moses and Hobab vers 29. Fourthly you haue Moses prayer And they departed from the mount vers 33. and the Arke of the couenant of the Lord went before them in the three dayes iourney c And it came to passe when the Arke set forward that Moses saide Rise up O Lord and let thine enemies be scattered when they remoued still they prayed when they sett forth with their army they used those words Arise O Lord let thine enemies be scattered when they returned with their army at the latter end of the yeere or at any time they saide Returne O Lord unto the many thousands of Israel You haue here their going forth arise O Lord c it is as if hee had sayd thus O Lord thou hast promised thy presence to thy people and therefore thou hast giuen them thine Arke the outward signe of thy presence now we are to goe forth to warre and that is a dangerous worke oh let us not goe alone without thee but let us haue thy presence wherefore arise O Lord and let thine enemies be scattered He doth not say thus O Lord we entreate thee giue us good munition or good prouision or that which the world calleth the nerues of waâ—re giue us money but as if he would shew that Gods presence is most desireable to an army that Gods preseÌ„ce is their munition and provision and containeth all things he saith Arise O Lord c. These words containe some thing implyed and something expressed implied two things First that God hath enemies that seems to be granted Secondly that God sleepeth to his enemies therefore hee saith arise these implied expressed three things First the matter of the petition and that is that God would arise Secondly the effect of Gods rising that his enemies may be scattered Thirdly the occasion of this petition that is their going forth to warre from these wordes then Moses said Accordingly there are fâ—ue notes or obseruations that I intend God willing to run through at thiâ— time Obs 1 First that God himselfe hath many enemies Obs 2 Secondly as God hath enemies soe sometime he sleepeth to all their enmitie Obs 3 Thirdly though God sleepeth and they worke yet there is a time when they shall be scattered and when God ariseth they are scattered Obs 4 Fourthly our prayers awaken God Obs 5 Fiftly when the people of the land goe forth to warre Gods people should go forth to prayer Obs 1 First God himselfe hath many enemies Let none wonder at this nay rather wonder that God hath any friendes in the world it is so wicked the Scripture is full for it in that Psal 8 vers 2. Out of the mouthes of babes and sucklings hast thou ordained strength because of thine enemies Psal 37. 20. But the wicked shall perish and the enemies of the Lord shall be as the fatâ— of lambes Psal 74. 4. Thine enemies roare c. Ye know the Psal For loe thine â—nemies O Lord for loe thine enemies Ps 9â— 9 Reas 1 Rea 1. Those that aâ—e in league and covenant one with another haue common friends common enemies Gods children are in covenant with God and therefore they having enemies God hath enemies Reas 2 2 There is a special contrariety betweene God the world the flesh lusteth against the spirit and the spirit against thâ— Gal. 5. 17. flesh for they are contrarie take but this one instance in this matter of contrariety to see how contrary God and the godly are to the Deuill and the wicked Let a thing be never so bad God and the godly will turne it to good and Gods honour Let a thing be never soe good the Deuill and wicked men will turne it to bad and Gods dishonour now enmity being nothing els but enlivened contrariety and there being such a contrariety betweene God and the world it cannot be but that God should haue many enemies Reas 3 3. That which maketh a thing so is more so if a man loath a beaker or vessell because phisick hath been in it he loatheth the phisick much more and if the world hate the godly because they are godly then they hate God much more now the godly haue many enemies and that for this reason because they are godly therefore God himselfe hath more Rea. 4 Further when two are at a great distance and neither doe yeeld buckle nor comply to or with one another there must needes be a greate enmity now saith our Sauiour Christ you cannot loue God and Mammon you must loue the one and hate the other God will haue no complying and for this reason the Senate of Rome as the Historians giue it would not acknowledg Jesus Christ to be a God because he is such a one said they as if we acknowledg him to be God he will not let us acknowledge other Gods other Gods will comply be content we shall acknowledg others also but for this Christ if we acknowledge him we must acknowledge none other now God is very incomplying in all his wayes therefore certainly God himselfe must needs haue many enemies very deadly Vse Hence we may see that it is no strange and new thing for us that are the people of God to meete with enemies why should we be discouraged though we meete with enemies Are we better then our Lord and Maister shall God himselfe haue many enemies and shall we thinke to haue none It was Inimices habeo the complainte of a heathen man I haue enemies his friend standing by gaue him this answere but that â—s worse that thou hast no frieÌ„ds though sed pejus est quod
did flee apace in the Hebrew it is they fled they fled fled is twice why soe That is they did flee very hastily and they fled most confusedly they fled alwaies they fled they fled noting the greatnesse of the flight Reasons Rea. 1 First If it were not so how should God be honoured in the world God is resolved to recover his honour his truth and his justice out of the hands of the world saith the Psalmist He will wash his feet in the blood of the wicked so that a Psal 58 10. man shall say verily there is a reward for the righteous verily he is a God that judgeth in the earth But did they not know it before that God ruleth in the earth True But men will not say al that for God alwaies which their hearts know and the glut of prosperity often doth quench their knowledge but when Gods judgements are abroad then men shall say he doth not say godly men but then men shall say though they be but bare meÌ„ they shall say c. Oh it is a sweete time when ungodly men shall own their owne principles and if you look into the Psalme you Ps 68. 11 shall find when the enemies of the Church are destroyed that God hath many prechers made that doe teach his praises saith the Psalmist ver 12. The Lord gaue the word greate was the company of those that published it Kings of armies did flee apace and she that tarried at home devided the spoile The words in the originall are very significant and doe note two things First the word which you read company in the Hebrew it is Army great was the army of preachers an army of Preachers is a greate matter nay it is a great matter to haue seven or eight good preachers in a great army but to haue a whole army of preachers that is glorious Secon It doth note out the heartines of this preaching Army for the word Nephesh soule is to be understood as in that place of Ecclesiastes it is said there The wordes or book of the Preacher Eccl. 11 which being in the feminine gender doth suppose Nephesh and as if hee should say as Vatablus hath it the words or booke of him that hath a preaching soule or hart or the words of a preaching soule or hart so here where it is said great is the the army of preachers the word being in the feminine gender it is as if he should say great is the army of preaching soules whose very heaâ—ts with in them shall preach of the Lords workes now my brethren it is much to haue a preaching army but if this army shall with hart soule preach of Gods praise O that is a blessed thing yet thus shall it bee when the enemies of God shall be destroyed and therefore seeing God will not loose all those sermons of his owne prayses in due time the enemieÌ„s of the Church shal be scattered Rea. 2 All the plots and projects of Gods enemies ly under a curse now the curse scattereth and the bleffing gathereth when God blessed then the people were gathered when God curseth then they are scattered you know when Jacob was to blesse his children in steade of blessing Levi he seemeth Ge. 49. 7 to pronounce a curse upon them that they should be scattered in Ifrael surely it is a part of the curse to be scattered and the enemies of God and of his people are alwayes under the curse and as a learned holy divine of your owne hath it they are never prayed for but looke as it is with some grasse that groweth upon the house toppe though it bee higher then that which growes in the field yet noe man prayes for it or noe man saith the Lord blesse it but the grasse and corne that growes in the field the men that come by say there is a good crop of corne the Lord blesse it soe though wicked men and the enemies of the Church doe perke up higher then the rest yet they are never under prayer but alwayes under the curse and therefore no wonder though they bee scattered Rea. 3 God will lay mens wayes upon their owne heades the fish shall be boyled in the water it lived in and men destroyed by the same way they walked in therefore Psal 59. Psa 59. you shall see how sin is answered with the like punishment the Psalmist speaking concerning his enemies ver 6. 7. They returne at evening they make a noise like a dog and goe round about the city behold they belch out with their mouth swordes are in their lippes that is they revile they jeare and scorn at the godly there is their sin now looke into the latter end of the Psalme at the 14. vers you shall see their answerable punishment And at evening they shall returne and make a noise like a dog and go about the citie let them wander up and downe for meate and grudge if they be not satisfyed as they went about the citie barking and making a nois like dogs so shall they go about the city howling like dogs thus God will answer men in their owne kind was not Adonibezek punished in his owne Jud. 1. 7 kind Egipt in its own kinde And the Iewes of old in their owne now kind this is Gods method still and therefore if you compare the 8 Rev. and 9. cha with the 16 of the Rev. You shall see that the trumpets and the vialls are alike some take them to be all one but the trumpets note out the time when the sins are commited and the vialls the time when the punishments are inflicted but the evils mentioned in both are much alike because God proportioneth mens punishment to their owne sins now the eneÌ„ies of the Church haue scatterd themselves up down to do mischiefe how are the Jesuits the locusts of our time scattered up and downe in all places they haue scattered Gods people and they scatter their owne sinnes wheresoever they become therefore there must come a scattering time for themselues also for that is equall You will say doe wee not see the contrary our eyes are witnesses of the contrary wee sâ—e the people of God are scattered but wee doe not see the enemies are scattered It is true Gods people are scattered and truely it is the remainder of the curse upon them for which wee are to be humbled though God provides a place for us in the world yet certainly it is some part of the curse to haue our names changed from Israel to Jezreel this is Gods way that what â—uill hee doth afterward bring upon his enemies hee doth many times first bring it upon his owne friendes by his and their enemies he first sleepeth to them then hee awaketh for them but to answer Gods people are often scattered but though they be scattered yet there is much difference between their and the worlds scattering The scattering of Gods children is turned into a blessing to
all their guiltinesse surely they will tremble and feare then and that their feare will end in scattering use Beloved we may see what an easy thing it is for God to scatter the enemies of the Church though the afflictions of the Church be never so greate and the condition of the Saintes be neuer so meane Is it not an easy thing for a strong man to rise when hee is free and healthy is it not an easy thing for fire to dissolue the wax Is it not an easy thing for a lion to teare the caull of a mans heart What is more strong then a lion what more thin then the caull of a mans heart And God hath said it I will rend the cawle of their Hos 13 8. Iudg. 16. 9. heart and there will I devoure them like a lion was it not an easy thing for Samson in all his strength to breake those cords and wit hs where with he was tyed Iesus Christ is our spirituall Samson and though his body the Church be bound with the wit hs and cords of the Philistims yet he can easily arise cracke and breake them in pieces though they be never so strong Is it not an easy thing for a man to open his hand God openeth his hand and wee are satisfied Is it not an easy thing for a man to set his face against another God only setteth his face against his enemies and they are scattered O with what infinite facility can God helpe the church if his servants had noe credit with him or if hee could not help them but with much difficulty there were room for our discouragments â—ut it is not so he speaketh the word only hisseth stampeth â—iseth and wee are helped vse 2 In the Second place Hence â—ee what a necessity there is â—hat wee should ponder and â—bserue the workes of God â—nd the iudgments of the â—ord in these great volums â—ee may read much of God when God ariseth then God â— to bee seene and seene eâ—ecially when Gods enemies â—re scattered then hee ariseth Now there are three sorts of â—eople that are too blame â—ere as concerning the obserâ—ation of the Lords workes â—nd his great iudgments the â—rst are those that the prophet â—omplaines of when the hand Isa 26 11 â— the Lord is lifâ—ed up on high â—ey will not behold his Maiesâ— An other are those that the Psalmist strikes at in the 2 psa 10 vers Be wise therefore O yee Ps 2. Kings verse 12 kisse the sonne least hee bee angry and ye perish in the way who seeing and obseruing God fetching his stroke at a land or people will not stand out of Gods way and reach the third sorte are those that degrade the workes of God and nickname them saying they are none of Gods workes but workes of Satan like the Jewes and Pharises who when Lazarus was raised from the graue by a miracle would haue killed Lazarus out of spight to Christ so these men when God hath wrought gloriously for the conversion of a poore sinner or the destruction of his vile enemies doe what they can to put Gods worke to death calling that hipocricy which is Gods grace that obstinacy which is good conscience and that chance which is Gods glory But let all these consider that one place in the Ps 28. 5. because they regard not the workes of the Lord nor the operation of his hands he shall destroy them and not build them up there is more in it then wee are aware of who doth not desire to be build vp wherefore do many men of knowledg and learning study and take so much paines wearing out their flesh but that they may be built vp in name and credit wherefore doe you trade vp and downe the world but that you may be built up in your estate and what is that which men feare more then destruction destruction is finall ruine now my brethren if the great workes of the Lord bee done before you and you do not obserue thâ—m you cannot be built up and if you will not attend the operation of the Lords hands you shall be destroyed Gods judgments will take hold on those that will not giue heed to his judgments a man may be destroyed for not observing another destruction it is a fearfulâ— iudgment to haue no judgement and he hath no judgement that doth not minde thâ— Lords judgment it is madâ— the Character of the Saintes iâ— the latter times of the worlâ— that they are able to sing tâ— song of Moses the servant â— God and the song of the Laâ— saying Great marvelous aâ— Rev. 15 3. 4. thy workes Lord God Almighty iust and true are thy waies thou King of Saintes who shall not fear thee O Lord and glorify thy Name for thou onely art holy for all Nations shall come and worship before thee for thy Judgments are made manifest Questi Quest But suppose evill befall other men it may bee that it falleth out by common providence how shall I say that God is risen to be seen seen specially in a judgment and when may a judgment be said to come in way of a judgment Answ Answ First when wicked men are snared in the workes of their own hands then God is seen and seene apparently Psal 9. 16. The Ps 9. 16 Lord is known by the judgment hee that he executeth the wicked is snared in the worke of his own hands Higgajon Selah there is not such a clause again in all the whole scripture that J remember you haue Selah in many places but you haue not those two wordes Higgajon Selah in any other place the word Higgajon commeth from the Hebrew word Hagah that signifieth to meditate and Higgajon is Meditandum aliquid a thing worth our meditation or as much as if he should say this is a matter of speciall meditation that God is to be known by the judgement that he executeth when the wicked are snared in the work of their own hands wheÌ„â— therefore wicked men begiâ— a work against the people oâ— God and it wheeleth abouâ— upon their own heades insomuch as they are taken and snared in their owne practises then God is seen specially and known by the judgment that he excecuteth Higgajon Selah Ans 2 Answ 2. Then God is specially to be seen when the iudgment lyeth beyond the reach of second causes and is greater then the stock of the second cause câ—n beare Samsons strength was a judgment to the Philistines How was God to be seen in that yes for Samson was the strongest man that ever was yet his mother when she was breeding him was commanded to drink no wine or strong drink Iudges 13. 4. nor to eat any unclean thing which also did include strong meat God would not haue Samsons strength imputed to the strength of second causes out of the weak came strong the second cause was not able to bear so strong effect â—his strength was their iudgment
welfares your lives yet you may goe without it now it may bee had at this good rate will you not take this good commodity whilest it is offered to you Tenthly Jt may be the businesse 10. of the Churches stayeth upon your prayer if that midwife would come away the woman would be delivered Reu. 7. Foure Angels were Reu. 7. sent out to punish the world and after that a fift Angel is commissioned to go bid them hold their hand till the servants of the living God are sealed in their foreheades Angels work must stay till they be sealed saith Hezekiah Is 37 3. This day is a day of trouble Isay 37 â— and of rebuke and of blasphemy for the children are come to the birth and there is not strength to bring forth So say I brethren it may be the Lord your God will hear the words of all Rabshakahs whom the enemies of the Church haue employed to reproach the living God will reproue the words which the Lord your God hath heard wherefore lift up your pâ—â—yer for the remâ—ant that are left God said to Moses let me alone but to you otherwise why doe you let me alone I stay for you if you pray earnestly I will come quickly Lastly I put you but this disjunction either oh Iacob thou hast thy brother Esau to meet withall or else thou hast not if not what meaneth thy feares If thou art to Gen. 32 24. and 33. 10. Isa 54 26. 17 58. 14 meet with rough Esau then remember what one nights sweating in prayer did how it first obtained the face of God then of Esau the promise is made to you Jf every promise is a new footstep for prayer wherefore you that ever prayed pray now nay you that never prayed pray now now is a praying time and it is good pulling whilest God is comming begging whilest God is giving and hath God dealt out nothing to the Churches in these last times Doe but obserue which way the wheele turneth in these latter dayes Quest Quest But why doe you exhort us to pray we are here purposely and come to pray Ans Answ True we are so but we must pray at other times too we are here this day to pray that we may pray hereafter that wee may set wheeles of prayer on going prayer doth fit for prayer but yet pray for the present and so we come to the fift note Obser 5 When the people of the land go forth to warre the of the Lord should go forth to prayer when the Arke removed then said Moses Arise O Lord c. our prayers are to lead Armies into the field 1. Iosh. 17. see how the people lead forth Ioshua According as we hearkened unto Moses in all things so will we hearken unto thee only the Lord thy God be with thee as he was with Moses you know the prayer of Asa Iehoshaphat Hezekiah and other worthies to this purpose reasons of it are these especially Reas 1 Reas 1. Every businesse is to be led forth by prayer prayer is a leading duty to all our dutâ—es and the greater any businesse is the more prayer is to be made the businesse of warre is a great businesse almost miraculous when I see an Army methinks I see a company of walking Townes it is a great matter and will you not haue so great a businesse led on by prayer Object Object But if a man haue a businesse to do which requireth hast by attending to prayer he may loose his businesse Answ Answ For that purpose consider but that one place in answer to this Iosh. 5. 2. In the foregoing chapter the children of Israel went through Iordan and came into their enemies country and in this verse the Lord said unto Joshua Make thee sharpe knives and circumcise againe the children of Israel the second Ioshua 5. 2. time now upon their circumcision they were sore wherfore vers 8. it is said They abode in their places in the camp till they were whole Now being come through Iordan and lying before Iericho among all their enemies the natiues could not but heare that they were circumcised and how sore they were insomuch as the children of Israel might haue objected and said Oh Lord if we be circumcised we shall hinder our designes weaken our selues advantage our enemies that they may fall upon us in our trenches but as the Lord commanded so did they they were circumcised neither did this act of Religion hinder their businesse and therefore let none say If I stay upon prayer my businesse will take despair No no precedent prayer will make it prosper trust God and you will finde it Reas 2 Reas 2. Salamon saith All things are beautifull in Eccles 3 1. 11. their season there is a time for all things therfore a time for prayer and though wee are to pray continually yet there is somtime wherein we are especially to draw near to God saith the Psalmist For this shall every one that is Psal 32 6. godly pray unto thee in a time that thou maiest be found Grace maketh one pray the wisdome of grace maketh one know the occasion season and time of prayer First Fearing times are times of praying saith the Psalmist At what time I am afraid J will trust in thee and true faith soon worketh it selfe into prayer Secondly Tropicall uncertaine times are times of prayer Zeph. 2. 3. Seek ye the Lord all ye meek of the earth if so be that ye may be hid in the day of the Lords wrath c. when the world laboureth under uncertainty then should the Saintes labour in prayer Again the morning time is a time of prayer Ps 5. 3. My voice shalt thou hear Ps 5 3. in the morning O Lord in the morning will I direct my prayer unto thee There is a morning of every yeere aswell as a morning of every day there is a morning to every businesse aswell as a morning to every day now is the yeeres morning now is the morning of our great businesse wherefore now up in the morning of this great worke let us direct our prayers to the Lord and looke up pray now my brethren for now it is seasonable Reas Reas 3 Thirdly As the promise is the only hold that we haue on God so prayer is the only ods that we haue of our enemy Beloved the enemies haue most commonly the outward advantage of Gods people look upon both and you shall find that outwardly they haue much odds either more men more money or more munition what shall weigh downe this odds but prayer Many times prayer doth more then the whole Army consider Ps 76. 3 Psal 76 1. There brake he the arrowes of the bow the sheild the sword and the battaile where In Salem Jn Sion He doth not vers 2 say in the field the arrowes are first broken in the assemblies by the Saintes prayers after that in the field by the Lords Souldiers It
Germany therefore he compared to Sardis and thence foretold all the evills thâ—t haue come up on it Holland Swethland Stotland and the French he compared to Philadelphia and sayeth though they haue but a little strength and the houre of temptation shall come and some shall labour to shut their doore yet none shall shut it it is the rather to bee considered because he foretold the evils that came upon Germany and why may he not speak true in this also and then who would not pray for this people seeing that he may not loose his prayers wherefore I intreat you in the Name of God now up and be doing arise O daughter of Sion arise O heâ—rts of the people of God that God might arise and his enemies might be scattered awake awake and now up to prayer Quest You will say to me we are agreed wee must go to prayer both now and at home but what shall wee speak that God may arise and that his enemies may be scattered First Bring forth the Lords engagements and tell him how much hee is engaged to helpe the Churches the Lord saith in his word that Babilon shall fall for strong is that God Rev. 1â— 8. Ps 121. 4. 2 Chron 6. 34. 35 that hath condemned her the Lord saith He never slumbreth nor sleepeth the Lord sayeth in his word If his people pray when they goe forth to warre he will hear and maintaine their cause goe and tell God Lord thou hast said thus and thus thou hast said thou wilt neither slumber nor sleepe thou hast saide thou wilt maintaine thy cause Oh then arise O Lord and let thine enemies be scattered In the second place Tell the Lord how long hee hath seemed to sleep and that the time appointed for the Churches deliverance is now at hand saith the Psalmist Jt is Ps 119 126. time for thee Lord to work for they haue made void thy Law and again Haue mercy upon Zion for the time to fauour her Ps 102 13. 14. yea the set time is come for thy servants take pleasure in her stones and favour the dust thereof this is the reason why the time is come so go to God and tell him Lord thou hast stood still a greate while oh now the time is come men haue made void thy law the Saintes pitty the dust and take pleasure in the stoâ—es of the wasted churches it is time for thee to rise Arise O Lord. c. Further Tell the Loâ—d that the enemies are up already abundantly tell him that â—ere long he will rise though you do not pray Lord if wee should never pray woulâ—st not tâ—ou helpe the Churches aâ—d wilt not thou arise a little the sooner for our prayers wherefore Arise O Lord c. Lastly Tell the Lord that all things are â—â—w râ—â—dy it is an argument that God moveth us with to coÌ„e in to him Lord we use thine owne argument Lord Arise all things are now ready when the wind is good when the servants of the ship are ready and haue got their taâ—kling all ready and the anchor is up onely the mâ—ster is not come into the ship they will send one to tell him Sir the wind is good your servants are ready and the ship is under sayle we pray you come away so tell the Lord that all his people are up at prayer expecting him and all the prayers of Gods people are spread and their heartes under sayle and nothing can be done till the Master come untill God himselfe come come therefore O Lord come away Arise O Lord let thine enemies be scattered After this Sermon began to be printed somthing was added the rest was taken by Characters whilest it was preached Faults escaped in the Printing pag. 5. l. 25. read These p. 12. l 1. for so that read but p. 18. l. 6. r. flame r. p. 20. l. 5. r. are apt l. 12. r seemeth p. 25 l 2. r. blessing p. 28. l 1. r. owne p. 29. l. 5. r. contrary l. 21. r. be p. 30 l. 4. 5. 7. r hereby p 42. l 12. r. waxe p. 45. In the margent for Ps 1 18 read Ier 31 22 p 58 l 5. r this p. 93. l. 9. r prayer l. 19 r at a window p. 65. l 14. r. mee l. 18. r. a tauerne p 66. l. 1 r fundamenta p. 67. l. 17 r. you that ly p. 67 68 r ye that are mind full of the Lord keepe not silence but once p 73. l. 19. r one another l 76. in the margent r. fugientia l. 77 l. 21 r. for tenthly eleventhly p. 79. l 18 blot out Jf p 80. l. 21. r. first p. 81 l 1 r people of the Lord p 84 l 24 r prayer l. 87. l. 10 r Archimedes p 88. l 6. r. gather vp l. 14. r strange p 90 l 17 r our p. 91 in the margent for spiritis r. spiritus for astatos r astutos p. 93. l 6 r very l 8 r orationis p. 93. l. 11. 24. r orportunity p. 96. l. 20. r for turned governed