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enemy_n	david_n	lord_n	saul_n	3,363	5	9.9017	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10650	An explication of the hundreth and tenth Psalme wherein the severall heads of Christian religion therein contained; touching the exaltation of Christ, the scepter of his kingdome, the character of his subjects, his priesthood, victories, sufferings, and resurrection, are largely explained and applied. Being the substance of severall sermons preached at Lincolns Inne; by Edward Reynoldes sometimes fellow of Merton Colledge in Oxford, late preacher to the foresaid honorable society, and rector of the church of Braunston in Northhampton-shire.	Reynolds, Edward, 1599-1676.	1632 (1632)	STC 20927; ESTC S115794	405,543	546

constant to any rules Now this division of the minde stands thus The heart on the one side is taken up with the pleasures of sinne for the present and on the other with the desires of salvation for the future and now according as the workings and representations of the one or other are at the time more fresh and predominant in like maner is sinne for that time either cherished or suppressed Many men at a good Sermon when the matter is fresh and newly presented while they are looking on their face in the glasse or in any extremitie of sicknesse when the provisions of lust doe not relish for the present when they have none but thoughts of salvation to depend upon are very resolute to make promises vowes and professions of better living but when the pleasures of sin grow strong to present themselves again they returne like a man recover'd of an ague with more stomacke and greedinesse to their lusts againe As water which hath been stop'd for a while rusheth with the more violence when its passages are opened A double heart is like the boles of a Scale according as more weight is put into one or other so are they indifferently over-rul'd unto either motion up or downe When I see a vapour ascend out of the earth into the aire why should I not thinke that it will never leave rising till it get up to heaven and yet because the motion is not naturall but caused either by expulsion from a heat within or by attraction from a heat without when the cause of that ascent is abated and the matter gathers together into a thicker consistence it growes heavie and fals downe againe Even such is the affection of those faint unresolved desires of men who like Agrippa are but halfe-perswaded to believe in Christ. But now lastly wee must observe that in the day of Christs power when he by his word and Spirit worketh effectually in the hearts of men they are then made free-will offerings Totally willing to obey and serve him in all conditions The heart of every one stirreth him up and his Spirit maketh him willing for the worke and service of the Lord Exod. 35.21 They yeeld themselves unto the Lord and their members as weapons of righteousnesse unto him 2 Chron. 30.8 Rom. 6.19 They offer and present themselves to God as a living Sacrifice and therefore they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oblation sanctified by the Holy Ghost Rom. 12.1 Rom. 15.16 Therefore they are said to come unto Christ by the vertue of his Fathers teaching Ioh. 6.45 To runne unto him Esai 55.5 To gather themselves together under him as a common head and to flow or flock together with much mutuall encouragement unto the mountaine of the Lord Hos. 1.11 Esai 2.2 3. To waite upon him in his Law Esai 42.4 To enter into a sure covenant and to write and seale it Nehem. 9.38 In one word To serve him with a perfect heart and with a willing minde 1 Chron. 28.9 when the heart is perfect undivided and goeth all together the minde will bee willing to serve the Lord. This willingnesse of Christs people sheweth it selfe in two things First in begetting most cordiall and constant Enmitie against all the enemies of Christ never holding any league or intelligence with them but being alwayes ready to answere the Lord as David did Saul Thy servant will goe and fight with this Philistime Hee that is a voluntary in Christs armies is not disheartned with the potencie policie malice subtlety or prevailing faction of any of his adversaries Hee is contented to deny himselfe to renounce the friendship of the world to bid defiance to the allurements of Satan to smile upon the face of danger to hate father and mother and land and life to be cruel to himselfe and regardlesse of others for his masters service Through honor and dishonor through evill report and good report through a Sea and a wildernesse through the hottest services and strongest oppositions will hee follow the Lambe whither soever he goeth though he receive the word in much affliction yet hee will receive it with joy too Secondly in begetting most loving constant and deare affections to the mercy grace glory and wayes of God an universall conformity unto Christ our head who was contented to take upon him the forme of a servant to have his eare bored and his will subjected unto the will of his Father I delight to doe thy will ô my God yea thy Law is within my heart Psal. 40.8 And as hee was so are all his in this world of the same minde judgement Spirit conversation and therefore of the same will too Now this deare and melting affection of the heart toward Christ and his wayes whereby the soule longeth after him and hasteth unto him is wrought by severall principles First by the Conviction of our naturall Estate and a through humiliation for the same Pride is ever the principle of disobedience They were the proud men who said unto Ieremie thou speakest falsly the Lord hath not sent thee Ier. 43.2 And they were the proud men who hardned their necks and withdrew the shoulder and would not heare and refused to obey Nehem. 9.16 17 29. A man must bee first brought to denie himselfe before hee will bee willing to follow Christ and to lug a crosse after him A man must first humble himselfe before he will walke with God Mic. 6.8 The poore onely receive the Gospell The hungrie onely finde sweetnesse in bitter things Extremities will make any man not onely willing but thankfull to take any course wherin hee may recover himselfe and subsist againe when the soule findes it selfe in darknesse and hath no light and begins to consider whither darknesse leads it that it is even now in the mouth of Hell under the paw of the roaring lion under the guilt of sinne the curse of the Law and the hatred and wrath of God it cannot chuse but most willingly pursue any probability and with most inlarged affections meete any tender of deliverance Suppose wee that a Prince should cause some bloudy malefactor to bee brought forth should set before his eyes all the racks and tortures which the wit of man can invent to punish prodigions offenders withall and should cause him to tast some of those extremities and then in the middest of his howling and anguish should not onely reach out a hand of mercy to deliver him but should further promise him upon his submission to advance him like Ioseph from the iron which enters into his soule unto publike honor and service in the state would not the heart of such a man bee melted into thankfulnesse and with all submission resigne it selfe unto the mercy and service of so gracious a Prince Now the Lord doth not onely deale thus with sinners doth not onely cause them by the report of his word and by the experience of their own guilty hearts to feel the weight fruitlesnesse

Nature of Holinesse it must needs be very Beautifull In generall it consists in a Relation of conformitie as all Goodnesse save that of God doth for no Creature is so absolute as to have its being from it selfe and therefore its Goodnesse cannot consist in any thing which hath its originall in it selfe It is the Rule and End which denominateth the Goodnesse of any created thing that therefore which ought not to worke for its owne end ought not to worke by its owne Rule for he who is Lord of an end must needs be Lord of the meanes and directions which lead unto that end And this is indeed the ground of all sinne when men make themselves their owne will wit reason or resolutions to bee the spring and fountaine of all their actions Therefore sinne is called our owne wayes and the lusts of our owne hearts and our owne counsels because it is absolutely from our selves and hath no constituted rule to moderate or direct it Impossible it is for any Creature as it comes out of Gods hands to bee without a Law or to be an originall law unto it selfe for as hee who hath none over him cannot possibly be subject unto any Law in as much as a Law is but the declaration of a Superiours will what he requires to bee done and what he threatneth on default thereof to inflict so hee that is under the wisedome and ends of another must needs likewise bee subject to the Lawes which his will prescribes for advancing and compassing his owne ends who if he bee in his owne nature and ends most holy must needs be holy in the Lawes which he enacts By all which we may observe that Holinesse consisteth in conformity so that according to the excellencie of the patterne whereunto it referres so is the measure of its beautie to be conjectured And the patterne of our Holinesse is God himselfe Be you holy as your father which is in heaven is Holy Other Creatures have some prints and paths of God in them and so are all beautifull in their time but man had the image of God created in him his will was set up in our heart as a Law of nature most pure right holy good wise and perfect and that Law did beare the same relation to mans life as his soule doth unto his members to animate forme and organize every motion of the heart every word of the mouth every action of the soule and bodie according unto the will of God When after this man threw away this Image and God was pleased in mercy again to renue Holinesse in him he did it againe by another patterne or rather the same exhibited in another maner He made him then conformable to the Image of his Son the heavenly Adam who is himselfe the Image of the invisible God the expresse Character of his Fathers brightnesse a Sunne of righteousnesse a morning starre the light of the world the fairest of ten thousand so that compare Holinesse with the first originall draught thereof in Paradise the nature of Adam as it came new out of Gods fashioning or that with the Law of God written in his heart or that with the Holinesse of God of which it was a ray shining into the soule or that Image of God with it selfe in Christ the second Adam and every way Holinesse in its nature consists in a Conformity and Commensuration to the most beautifull things Thirdly if we consider some of the chiefe Properties of Holinesse wee shall finde it in that regard likewise very Beautifull First Rectitude and Vprightnesse sinceritie and simplicitie of heart God made man upright but they have found out many inventions that is have sought up and downe through many turnings and by-wayes to satisfie crooked affections It was Davids Prayer Make thy way strait before my face and it is the Apostles instruction Make strait paths for your feet lest that which is lame be turned out of the way True Holinesse is a plaine and an even thing without falsehood guile perversenesse of Spirit deceitfulnesse of heart or starting aside It hath one end one rule one way one heart whereas hypocrites are in the Scripture called Double minded men because they pretend to God and follow the world And crooked men like the swelling of a wall whose parts are not perpendicular nor levell to their foundation Now rectitude sincerity and singlenesse of heart is ever both in the eyes of God and man a beautifull thing Secondly Harmonie and Vniformity within it selfe The Philosopher saith of a Iust man that he is like a Dye which is every way even and like it selfe turne it how you will it fals upon an equall bottome And so Holilinesse keepes the heart like its selfe in all conditions as a watch though all together it may bee tossed up and downe with the agitation of him that carrieth it about him yet that motion doth no way perturbe the frame or disorder the workings of the spring and wheeles within so though the man may bee many wayes tempted and disquieted yet the frame of his heart the order of his affections the governement of the spirit within him is not thereby stopped but holdeth on in the same tenour We know in the body if any part doe exceed the due proportion it destroies the beautie and acceptablenesse of the rest Symmetrie and fitnesse of the parts unto one another is that which commends a body Now Holinesse consisteth in this proportion there is in it an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exactnesse of obedience an equall respect unto all Gods Commandements an hatred of every false way an universall worke upon the whole spirit soule and body a supply made unto every joynt a measure dispenced unto every part not a grace due unto Christian integritie which is not in some proportion fashioned in a man Christ hath no Monsters begotten by his spirituall seed for Monsters are ever caused either by an excesse or by a defect of seed in the one case nature being overcharged is forc'd to labour that which remaines and will not be laid aside into some superfluous members and in the other for want of materials to leave her worke unfinished and destitute of some necessary parts But now first wee are to note that a man can have no superfluitie of Grace we can never have too much of that the fulnesse whereof we should labour to get and for the other danger wee know Christ hath a Residue of spirit to supply any defect and to make up whatsoever is away for the fashioning of Christ in us so then Holinesse fashioneth the whole man Hee that leaves any one faculty of his soule neglected or any one part of the Service or Law of God disobeyed I speake of a totall and constant neglect is undoubtedly an Hypocrite and disobeyes all Iam. 2.10 11. As David with a little stone slew Goliah because his forehead was open so can our enemie easily deale with us

of him that is above all and so are a security unto us against all adverse power or feare for what or whom need that man feare that is one with the most high God If God be for us who can be against us Rom. 8.31 When God blesseth his blessing is ever with effect and successe it cannot be reversed it cannot be disappointed Hath he said and shall he not doe it or hath he spoken and shall he not make it good Behold saith Balaam I have received commandement to blesse and hee hath blessed and cannot reverse it Numb 23.19 20. Note fifthly from Melchisedeks meeting Abraham returning from the slaughter of the Kings we may observe the great forwardnesse that is in Christ to meet and to blesse his people when they have beene in his service Thou meetest him that rejoyceth and worketh righteousnesse Esay 64.5 I said I will confesse my sinnes and thou forgavest the iniquitie of my sinne Psal. 32.5 No sooner did David resolve in his heart to returne to God but presently the Lord prevented him with his mercy and anticipated his servants confession with pardon and forgivenesse Thou preventest him with the blessings of goodnesse Psal. 21.3 As the father of the Prodigall when he was yet a great way off far from that perfection which might in strictnesse be required yet because hee had set his face homeward and was now resolved to sue for pardon and re-admittance when he saw him he had compassion and ranne the fathers mercy was swi●ter than the sonnes repentance and fell on his necke and kissed him Luke 15.20 We doe not finde the Lord so hastie in his punishments He is slow to anger and doth not stirre up all his wrath together He is patient and long-suffering not willing that any should perish but that all should come to repentance hee comes and hee comes againe and the third yeere he forbeares before he cuts downe a barren tree But when hee comes with a blessing hee doth not delay but prevents his people with goodnesse and mercy O how forward ought we to be to serve him who is so ready to meet us in his way and to blesse us Note sixthly from the refection and preparations which Melchisedek made for Abraham and for his men we may observe That Christ as King and Priest is a comforter and refresher of his people in all their spirituall wearinesse and after all their services This was the end of his unction to heale and to comfort his people The Spirit of the Lord is upon me because hee hath annointed me to preach the Gospell to the poore he hath sent mee to heale the broken hearted to preach deliverance to the captives and a recovering of sight to the blinde to set at libertie them that are bruized and to preach the acceptable yeare of the Lord Luke 4.18 19. To provide a feast of fatted things of wines on the lees of fat things full of marrow of wines on the lees well refined Esay 25.6 To mi●ke out unto his people consolations and abundance of glory Esay 66.11 To speake words in season to those that are weary and to make broken and dry bones to rejoyce and to flourish like an herb Esay 50.4 Psal. 51.8 Esay 66.14 And this is a strong argument to hold up the patience faith and hope of men in his service and in all spirituall assaults we have a Melchisedek which after our combate is ended and our victory obtained will give us refreshments at the last and will meet us with his mercies If we faint not but wait a while we shall see the salvation of the Lord that in the end he is very pitifull and of tender mercy Exod. 14.13 Iam. 5.11 He is neere at hand his comming draweth nigh He is neere that justifieth mee who will contend with m●e Let us stand together Who is mine adversary let him come neere to me The readinesse of the Lord to helpe is a ground of challenge and defiance to al enemies Phil. 4.5 Iam. 5.8 Esai 50.8 9. Iob went forth mourning and had a great warre to fight but the Lord blessed his latter end more than his beginning and after his battle was ended met him like Melchizedek with redoubled mercies David Hezekiah Heman the Ezrahite and many of the Saints after their example have had sore and dismall conflicts but at length their comforts have beene proportionable to their wrestlings they never wanted a Melchizedek after their combats to refresh them Rejoyce not against mee O mine enemie when I fall I shall rise when I sit in darkenesse the Lord shall bee a light unto me I will beare the indignation of the Lord because I have sinned against him untill he plead my cause and execute judgement for me he will bring me forth to the light and I shall behold his righteousnesse Mic. 7.8 9. He hath strength courage refection spirit to put into those that fight his battles though they bee but as Abraham a family of three hundred men against foure kings yet hee can cut Rahab and wound the dragon and make a way in the sea for the ransomed to passe over and cause his redeemed to returne with singing and with joy and gladnesse upon their heads I even I am he that comforteth you who art thou that shouldest bee affraid of a man that shall dye and of the sonne of man that shall bee as grasse Esai 51.12 Note seventhly from Melchisedeks receiving of tithes from Abraham which the Apostle taketh speciall notice of foure or five times together in one Chapt. Heb. 7.2 4 6 8 9. we may observe That Christ is a receiver of homage and tribute from his people There was never any type of Christ as a Priest but he received tithes and that not in the right of any thing in himselfe but meerely in the vertue of his typicall office so that originally they did manifestly pertaine to that principall Priest whom these represented whose personall priesthood is standing unalterable and eternall and therefore the rights thereunto belonging are such too If it objected why then did not Christ in his life receive tithes I answer first because though hee were the substance yet the standing typicall priesthood was not abolished till after his ministery on earth was finished for his priesthood was not consummate till his sitting at the right hand of God secondly because he tooke upon him a voluntary poverty for especiall reasons belonging to the state of his humiliation and to the dispensation of mans Redemption 2 Corinth 8.9 You will say now Christs priesthood is consummate and hee himselfe is in heaven whither no tithes can bee sent therefore none are due because he hath no typicall priests in earth to represent him I answer though hee bee in heaven in his body yet he is on earth in his ministery and in the dispensation of the vertue of his sacrifice and the Ministers of the Gospell are in his stead 2 Cor. 5.20 and ought to bee received

due to the Ministers of the Gospell by a Law of Iustice. It is a wrong and foolish Apologie to pretend the punishment for the continuance of the fault The poverty of many men is doubtlesse a just recompence for their neglect of the honor of the Gospell For God hath ever severely punished the contempt and dishonor done to his messengers 2 Chron. 16.10.12 2 Chron. 24 21-25 2 Chron. 26.19 20. 2 Chron. 36.16 17. Wheras on the other side doe thou deale faithfully with God fulfill to thy power his appointment and decree that they which preach the Gospell may live by the Gospell and then hearken unto God Honor the Lord with thy substance and the first fruits of all thine increase so shall thy barnes bee filled with plenty and thy presses burst out with new wine Prov. 3.9 10. Consider now from this day and upward from the day that the foundation of the Lords Temple was laid consider it Is the seed yet in the barne From this day I will blesse you Hag. 2.18 19. Yee are cursed with a curse for ye have robbed me even this whole nation Bring yee all the Tithes into the store-house that there may be meat in mine house and prove mee herewith saith the Lord of Hoasts if you will not doe it out of duty yet doe it out of experiment If I will not open you the windowes of heaven and powre you out a blessing that there shall not be roome enough to receive it Mal. 3 9-12 There was never any man lost by paying God his Dues there was never any man thrived by grudging or pittancing the Almighty I will conclude this point with the Apostle It is his Doctrine faithfull Ministers are worthy of double honor And it is his Exhortation Render to all their Dues Tribute to whom Tribute Custome to whom Custome feare to whom feare Honor to whom Honor Rom. 13.3 Note lastly The Priesthood of Christ is an everlasting Priesthood Hee also was without Father and without Mother without beginning of dayes or end of life As man without a Father as God without a Mother The same yesterday and to day and for ever His name was Everlasting Father His Gospell an Everlasting Gospell He was a lamb slaine from the beginning of the world The vertue of his bloud goes backward as high as Adam He was foreordain'd before the foundation of the world 2 Tim. 1.9 The redemption of those that transgressed under the first Testament the remission of sinnes that were past were procured by this Sacrifice Heb. 9.15 Rom. 3.25 It goeth downward to the end of the world he must raigne till all be put under his feete and he must raise up all by the power and vertue of his victory over death Ioh. 5 26-29 And lastly it goeth onward to all immortality for though the Acts and administration of his Priest-hood shall cease when hee shall have delivered the Kingdome to his Father and have brought the whole Church into Gods presence yet the vertue and fruits of those Acts shall bee absolutely eternall for so long as the Saints shall bee in heaven so long they shall enjoy the benefit of that Sacrifice which did purchase not a lease or expiring terme but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an endlesse life an everlasting glory an inheritance incorruptible that fadeth not away reserved in the heaven for them VERSE 5. The Lord at thy Right hand shall strike through Kings in the day of his wrath VERSE 6. Hee shall judge amongst the Heathen he shall fill the places with dead Bodies Hee shall wound the heads over many Countries IN the former part of the Psalme we have had the description of Christs offices of King and Priest together with the effect thereof in gathering a willing people unto himselfe Now here the Prophet sheweth another effect of the powerfull administration of these offices containing his victories over all his enemies allegorically expressed in a Hypotiposis or lively allusion unto the manner of humane victories wherein first I shall in a few words labour to cleere the sense and then the observations which are naturall will the more evidently arise The Lord at thy right hand To lay aside their exposition who understand these words of God the Father the words are an Apostrophe of the Prophet to those at whose right hand the Lord Iesus is Some make it an Apostrophe to God the Father a triumphall and thankfull prediction of that power and Iudgement which he hath given to this his Benjamin the Sonne at his right hand Because that thereby the phrase retaineth the same signification and sense which it had in the first verse As if David had said O God the Father of all power and majesty worthy art thou of all praise thanksgiving and honor who hast given such power to thy Sonne in the behalfe of thy Church as to smite through Kings and judge heathen and pull downe the chiefe of his enemies and to subdue all things to himselfe and these read it thus O Lord hee that is at thy right hand shall strike through Kings c. Others make it to be an Apostrophe to the Church and so to bee a phrase not expressing Christs exaltation as verse 1. But his care and protection over his Church his readinesse to assist and defend his owne people against all the injuries and assaults of adverse power Salomon saith A wise mans heart is at his right hand but a fooles heart is at his left Eccl. 10.2 That is his heart is ready and prepared to execute any wife counsels or godly resolutions as the Prophet David saith My heart is prepared ô God my heart is prepared I will sing and give thankes But a fooles heart when hee should doe any thing is like his left hand to seeke of skill unactive and unprepared when hee walketh by the way his heart faileth him vers 3. And this readinesse and present helpe of God to defend and guide his Church is expressed frequently by his being at the right hand thereof Because the Lord is at my right hand I shall not bee moved Psal. 16.8 Hee shall stand at the right hand of the poore to save him Psal. 109.31 I the Lord thy God will hold thy right hand saying unto thee feare not I will helpe thee Esai 31.13 As if David had said Bee not dismayed nor cast downe ô yee subjects of this King as if being exalted to Gods right hand hee had given over the care and protection of his people for as hee is at the right hand of his Father in glory and majesty so is he at your right hand too standing to execute judgement on your enemies and to reveale the power of his arme towards you in your protection Now the reasons of this phrase and expression as I conceive are these two First to note that Christs power providence and protection doe not exclude but onely strengthen assist and prosper the ordinary and just endeavors of the Church

they called thee an out-cast saying This is Sion whom no man seeketh after Ier. 30.17 see Ier. 50.11 Ezek. 25.3.28.6 9. Obad. v. 3 4. when the high wayes were waste and the way-faring man ceased and the enemie regarded no man Now saith the Lord will I arise now will I be exalted c. Esay 33.8 11. when the enemies help forward the affliction of Gods people and by their pride and insultation doe double the misery which is upon them then will the Lord returne to them in mercies and be sore displeased with his enemies Zech. 1.15 16. Esay 40.2.47.5 6. Secondly when Gods people are throughly humbled and purged for God useth wicked men but as his staffe or weapon as his fire or fan to correct and purge them Esay 10.12 He intendeth not in his punishments such severity against them as against their enemies if the rod be for the childe the fire is for the rod Esay 27.7 8.9 When men are so smitten that they can returne to him that smiteth them and not revolt more and more for God will not throw any more darts at those who are sunke and dead already when they are stirred in their hearts joyntly to seeke the Lord and to meet him in the way of his judgements and to compassionate and favour the dust of Sion then is the day of his wrath for when Gods time to deliver a people is come he will more abundantly stirre up the hearts of his people to pray for it Psal. 102.16.17 Dan. 9.2.3 whereas when he will destroy a people hee will not suffer his Saints to pray Ier. 14.11 Thirdly when all humane hopes and expectations are gone when a people is so pilled and broken that they have no courage meanes succours or probabilities left then is Gods time to deliver his Church and to punish his enemies The Lord shall judge his people and repent himselfe for his Servants when hee seeth that their power is gone Deut. 32.36 Psal. 68.20 109·31 In one word when the preparations and premises as it were unto Gods glory are best ordered and put together then is the day of his wrath come The Church then need not to bee cast downe with the insultation of her enemies since Christ is the same yesterday and to day and for ever such as hee was ever to his Church such hee is still If hee have delivered his Church from the pride of her enemies heretofore his power truth watchfulnesse compassion is the same still and by faith in them wee may rebuke Satan wee may chide away the weaknesse and feare of our owne hearts wee may rejoice against those that insult over us when they rage most wee may hope their time is short and that it is but the biting of a wounded beast Therefore wee finde the Saints in Scripture arme themselves against present dangers with the consideration of what God hath done for his Church in times past Psal. 68.7 8 74.13-18 Esai 51.9 10 11. Habak 3. And in the confidence of the same truth and power breake forth into a holy scorne of their enemies Mich. 7.8 9 10. Esai 50.8 9. In the sorest extremities wee may fix our faith on God and hee delighteth to bee depended upon alone when all outward helpes and probabilities faile see Esai 41.17 18. Hab. 3.17 18. A million of men came against Asa one of the hugest hoasts of men that were ever read of yet by relying on God they were all delivered into his hand and the reason is added because God hath eyes and strength or as hee is described Revel 5 6. Seven hornes and seven eyes much wisedome and much power to shew himselfe valiant in the behalfe of those that walke uprightly 2 Chron. 16.8 9. Wee should learne likewise to rejoyce and triumph with all thankfulnesse of heart when Christ subdueth the enemies of his Kingdome and giveth deliverance and refreshment to his people When hee maketh his hand knowen to his servants and his fury to his enemies then should all they that love Hierusalem rejoyce Esai 66.10 Thus the Church after they were delivered from the malice of Haman instituted days of joy and feasting Ester 9.22 It is a signe of an evill heart against the peace and prosperity of the Church of Christ to envie or slight or thinke basely of the instruments and wayes whereby Christ delivereth it as wee see in Tobiah and Sanballat Nehem. 4.2 3. Lastly wee should learne wisedome to lay hold on the times and seasons of Gods peace because hee hath a day of wrath too to apprehend the offers and opportunities of grace Christ had been at the Churches dore and had knocked for admittance but neglecting that season hee was gone and much shee suffer'd before shee could finde him againe Cant. 5 2-7 When the Lord speaketh unto us in his ordinances and by the secret motions and perswasions of his holy Spirit wee should not deferre nor put him off as Felix did Paul to some other time but pursue the occasion and set our selves to doe every duty in Gods time There is a time for every worke and it is beautifull onely in its time and therefore fit it is that wee should observe wisely the signes and nature of the times Matth. 16.2 And accordingly proportion our devotions for the Church and our selves It is the worst losse of time to let slip the seasons of grace and spirituall wisedome till it may bee Gods time of mercy is passed over If thou hadst knowen in this thy day the thing that concerne thy Peace But now thy day is over and my day of wrath is come they are now hidden from thine eyes Hee shall judge amongst the Heathen By heathen we are to understand the same with Enemies vers 1. and People Esai 63.6 Meaning all the armies and swarmes of Christs enemies either spirituall or secular The word Gentiles was a word of great contempt and detestation amongst God people as the word Iew is now amongst us a proverbiall word to cast reproach and shame upon men Therefore the Apostle saith of the Ephesians that in times passed they had been Gentiles in the flesh Eph. 2.11 As if by being Christians they had ceased to bee Gentiles or rather that word had ceased to bee a terme of reproach So that Gentile was a word of scorne as Samaritan Ioh. 8.48 or Canaanite Ezek. 16.3 or Publican Matth. 18.17 Luk. 18.11 And therefore wee finde those two still joyned together Publicans and sinners and so the Apostle joyneth these two words Gentiles and sinners Gal. 2.15 So then the word Heathen is added by David to the enemies of Christ to render them the more odious and to expresse their more abject and hatefull condition and therefore when God would cast notable reproach upon his people hee calleth them Sodomites and Gentiles Esai 1.10 Ezek. 2.3 So then the meaning is his most abject and hatefull enemies that are unto him as Iewes and Samaritans hee shall judge that is hee shall