IN which words we have a summary De­scription of a Man after God's own heart, in this Example of David; whom (when Israel would needs have a King) the Lord him­self did find out, and raise up, and recommend unto his People, with this singular Testimony; which is worthy of our enquiring thereinto as we would be able to judge of our selves or o­thers, in a Case of so high concernment.

Now this General Testimony here, doth re­ferre unto some other Scriptures, from whence it's several parts are borrowed. That he was found out of God is attested, Psal. 89. 20. and that he was after God's own heart, is affirmed, 1 Sam. 13. 14; and as an Evidence thereof it is here further added, which shall fulfill a [...]l my w [...]ll; viz. in comparison of Saul, who is there said, [Page 2] not to have kept that which the Lord had com­manded him, 1 Sam. 13. 14.

But if we would more Distinctly know, where­in his being after Gods own heart consisted, we cannot have a surer guide than to consider what is left upon record in the Scripture concerning him, both in the History of his Life, and in his Book of Psalms. And it may be observed, that there is no one man in the Old Testament so much spoken of, as David is; that so we might be the better able to understand the full Latitude and Meaning of what is here laid down in more General terms.

Now unto this purpose we shall find, that Da­vid is described in the Scriptures, both in a way of comparing him with Saul, and also, as he was in Himself more Absolutely considered: Both which Branches of his Commendation, do natu­rally spring from the Root of this Divine Testi­mony.

First, He is Comparatively described, or in a way of Comparing him with Saul. Which Branch of his Description is clearly intended here, as is evident, from the Commendation that is here given of him, together with the mentioning of his being substituted in the others stead, and as the Reason why Saul was Removed, and Da­vid Raised up▪ which is yet more fully signified in those other Scriptures which this Testimony referreth unto, 1 Sam. 13. 14. & 15. 28. Now as David was an Example, of a Man after God's own heart; so also was Saul of a meer Carnal man, whatever his Profession may be, or his Attainments, in some other respects. And ac­cordingly [Page 3] this Comparative Description of Da­vid, is both fairly offered from this Scripture, and of singular use to be enquired into.

Now David may thus Comparatively be said to be a man after Gods own heart, whether we shall consider David at his Worst, or Saul when at the Best.

First, It cannot be denyed, but that David had many failings, notwithstanding all which, he was yet to be preferred far before Saul, as will appear upon our observation of Saul's Distem­pers, recorded in the History of his life: where­by we may also understand, what kind of Cor­ruptions are most apt to abound among Carnal Professors, such as Saul sometimes was; and more especially in those Dayes, wherein Da­vid's promised Dispensation draweth nigh, which is of use for us in these later dayes to con­sider of.

Now those Temptations which did Principally bear rule in Saul, are as followeth.

1. Saul accepted of his outward Dignity, not­withstanding very Many, Great, Known, Moral Rubs, that lay in his way; wherein he yet persisted, and without the least Reluctancy. He knew that he was desired, by a company of poor carnal Creatures onely; whose Vote alone, a Gracious heart would not have been guided by; and therefore David was wont to consult with another sort of Persons, upon every of his more than ordinary undertakings, 2 Sam. 7. 2. 2 Chr. 29. 25. Nay and Saul did also know, that he was Desired by those carnal Israelites, that so they might be like unto all the Nations, 1 Sam. [Page 4] 8. 5, 20; although they were expressely charged, not to walk after the Doings of the Land of Ca­naan, Lev. 18. 3. Whereas, a gracious heart is taught, not to be conformed unto this World, Rom. 12. 2, according to the course whereof Unbelievers walk, Eph. 2. 2. Saul also knew, that this Choice of theirs, was unto Samuel's grief, 1 Sam. 8. 6; and against the Revealed Will of God, and unto his Rejection, vers. 7. and without any just Cause, 1 Sam. 12. 3. what­ever advantage was taken by them, from the miscarriages of Samuels Sons; which at the most was only Personal, and not to be charged upon that Form of Government, 1 Sam. 8.4, 5. where­as David was most tender of offending the Gene­ration of Gods Children, Psal. 73. 15: and espe­cially of sinning against the Lord himself; who also did not therefore reject Divine Appoint­ments, because of those humane frailties that did atten [...] them. Nay and Saul also knew what manner of Person the Lord had foretold their King should be, 1 Sam. 8. 11, 12, 13, 14, 15, 16, 17, because of whom they should one day cry out, vers. 18. which one would think might have a little bridled his Ambition, as it would have done any mans, save his, and Hazaels, 2 King. 8. 12, 15. Saul also knew that this Choice of theirs was witnessed against, by God himself, who had declared it to be some kind of Idolatry, 1 Sam. 8. 8; and did Providentially hint his being highly displeased at it, by that un­season [...]ble Tempest, 1 Sam. 12. 17, 18, where­upon the pe [...]ple did confess that this was their sin, v. 19. Notwithstanding all which conside­rable [Page 5] Rubs, Saul did accept of his being chosen; which David would never have done, as appear­ed by his forbearing to take the Crown, untill his way was made very plain before him. From all which we may inferre, that a Carnal Professor is apt to be guided by the Major Vote; and doth not stick at the point of Conformity, though ne­ver so against the mind of Christ; nor is he af­fected with offending the Godly party, or with complying with some kind of Idolatry; nor with the Rejecting of God's Appointments; but will adventure upon a worldly Temptation, let what will follow; nay, though that God himself doth witness unto the Evil of such a thing, both by his Word and Providence, so as that some of his own party are forced to confess it. This may a Carnal Professor doe; and this is one sin that will prevail in the latter dayes; and to persist in a sin of this nature, is one sad Character of him who is not after Gods own Heart.

2. When Saul was Providentially advanced unto place of Power, he made his Subjects Slaves, and his own corrupt Will the Rule of his Actions, and not the Revealed Will of God. This is evident from the Description of that King whom the People were then mad of, 1 Sam. 8. 11; which Saul himself did witness unto, when he made that offer of Fields and Vineyards unto such as would take his part, and side with his wicked Interest, 1 Sam. 22. 7. And this is another character of a meer carnal Professor according to that measure of Rule that he is invested with. He is wholly for himself, and for the satisfying of his own desire, not re­garding [Page 6] how much his private Interest is raised upon anothers ruine; He seeketh his own, and not the things which are Jesus Christs, Phil. 2. 21. He deviseth iniquity and practiseth it, because it is in the power of his hand, Mic. 2. 1. He is apt to be a provoking Parent to his Chil­dren, and a tyrannical Master to his Servants, a racking Landlord unto his Tenants, an op­pressing Magistrate to those that vex him, and one that dealeth hardly with his own enlighten­ed Conscience, so far as it standeth in the way of his worldly Interest. Whereas a Gracious Heart doth Rule over others in the fear of God, knowing that he also hath a Father, and Master, and Lord, and King in Heaven, whose Subject he doth approve himself to be. But Sauls selfish Domineering Spirit, is one of the Carnal mans Distempers, by the cherishing whereof, he is discovered to be such a one. And this kind of Corruption doth alway go along with that form of Government, which is after the manner of the Nations, and will continue, till Davids Dis­pensation be advanced.

3. Saul ventured to offer the Burnt-offering before Samuel came, 1 Sam. 13. 9, notwith­standing an express Charge to the contrary, 1 Sam. 10. 8; not being able to tarry the due time, or to trust God in the way of his Duty; pretending that he was forced thereunto, 1 Sam. 13. 12, by the Philistines Gathering, and his own People's scattering from him, and Samuels lingring beyond the Dayes appointed, ver. 11. and his own earnest desire of making supplica­tion unto the Lord, v. 12; whereupon the Lord [Page 7] threatned to Displace him, having found him out another man after his own heart, v. 14. And thus a meer carnal Professor is apt presumptu­ously to transgress a Divine Command; suppo­sing that the Imminency of some outward Dan­ger doth sufficiently warrant his unlawfull action; and not being able in well-doing to commit his way unto the Lord; concluding that his being thus Enforced will excuse him, and that the Mat­ter of a Duty will serve the turn without re­spect had unto the due Manner of its perfor­mance; falsly imputing the cause of his miscar­riage unto another as Saul did to Samuel; and fearing where no fear is, as the Event in Saul's case [...]id [...]vidence had he but been in the exer­cise of a little further Faith and Patience, from the want whereof all that which he had for­merly done, became good for nothing. This com­plicated Distemper is incident to such a sort of Persons especially in the latter dayes; the bold and presumptuous prevailing whereof, doth sadly signifie, that such are not men after Gods own heart; and that they shall be Removed from such a place of Dignity, which otherwise they seemed likely to have had established upon them.

4. When Saul was in a strait, he then was for consulting with God before the Ark, 1 Sam. 14. 18; where God promised to meet the Chil­dren of Israel, Exod. 29. 42, 43; and where the chief Ruler was ordered to stand before the Priest, who was to ask counsel for him, and at whose word the Ruler and his People were to goe out and come in, Numb. 27. 21: but when [Page 8] the Danger was over, Saul bad the Priest to withdraw his hand, having no leisure then, nor apprehending any need to consult with God, 1 Sam. 14. 19. And thus meer carnal Professors in the day of their Distress, may consult with God and his chief Priests, or most eminent Ser­vants; but not so much from respect unto a Divine Command, as from the urgency of their present Case; who therefore can dispense with their Duty, if either they be not urged there­unto, or if it seem to interfere with their out­ward Interest. An Hypocrite will not alway call upon God, nor delight himself in the Almighty, Job 27. 10. If there be any other way open, through the pride of his countenance he will not seek after God, Psal. 10. 4. Untill he be put in fear, he is apt to think that himself is God, Psal. 9. 20. He seeth no self-worth in Religious Ex­ercises, nor any great need thereof, save as his outward advantage doth press him into such a Service. He can pray when he hath nothing else to doe; but otherwise, his Duty is a Clog, which he would gladly have withdrawn. Let him but have the Creature on his side, and then let God goe where he will. This is another of their cha­racters, who are of Saul's spirit.

5. Saul was a setter up of Duty of his own Devising, when he did so rashly curse those that should eat any thing untill the Even, 1 Sam. 14. 24, by which means he troubled the Land, v. 29. and hindered that Victory which he thought to have furthered, v. 30; making the People to be very faint, v. 31. and occasioning their sin, in eating Blood, v. 32: all which was [Page 9] the just fruit of his forbearing to take God's ad­vice, v. 19: Such another piece of his blind Zeal was also evidenced in his slaughter of those Gi­beonites, which his Posterity were made to pay for, 2 Sam. 21. 1, 2, 9. And thus a carnal Israe­lite is very forward to make void a lawfull Co­venant, such as that was which Joshua made with those Gibeonites; seeking to destroy such who differ from himself, though never so peace­able in a Civil respect; which course will end at last in the ruine of his own Name: Such also are apt to coin a Religion of their own; bitterly cursing them that will not comply with their su­perstitious Inventions; whom the Generality are over-awed to fall in with, unto the occasioning of much after-sin and trouble: All which is the consequent of their not enquiring of God, and unwillingness to be directed by him. A com­mon Professor hath a Zeal for God, but not ac­cording to Knowledge, Rom. 10. 2. And when he persecuteth such as God would have pre­served, he is apt to think that he doth God good service, Joh. 16. 2. He disregardeth his real Du­ty, and thinketh to make amends by imposing upon himself and others what is of his own De­vising. In the midst of his Despising God's coun­sel, he would be thought to be Religious still; who at the same time doth neglect his Body in a way of Will-worship, and hazard the ruine of his Soul in a way of Disobedience. Where­as a Gracious Soul, or a man after Gods own heart, is very fearfull of persecuting any, and of Adding unto or substracting from, the Laws and Commands of Jesus Christ.

[Page 10] 6. Saul spared Agag, and the best of those Cattel, whom he was enjoyned to destroy wholly, 1 Sam. 15. 8, 9; and notwithstanding that this Command was strengthened with the remembrance of his late Advancement, vers. 1. and the signification of a special Reason why Amalek should be thus severely dealt with, v. 2, 3, viz. because he laid wait for Israel in the way when he came up from Egypt, Exod. 17. 8, being the first of their open Adversaries, Numb. 24. 20, smiting the Hindmost of them when faint and [...]eary, Deut. 25. 18, whereupon the Lord had Determined to put out the remembrance of them from under Heaven, Exod. 17. 14, and enjoyned Israel to be Active therein, Deut. 25. 19: So that Saul was herein more than ordi­narily Disobedient, as was hinted to him, 1 Sam. 15, 23, since he did what in him lay to make God a Liar.

Now as the Israelites were Types of God's People in after-ages, Gal. 6. 16; so also were their Enemies, of such Things and Persons, as are the Saints greatest Adversaries: and so Ama­lek doth most fitly answer unto the World, or men of a Worldly spirit; who are usually the first Discouragers of such as will needs come out of spiritual Egypt, especially the Weaker and Poorer sort of them, whilest others of greater Estates and Parts are not meddled with, at least­wise not to their faces: and therefore this World­ly spirit is at utter Enmity with God, and he with it, 1 Joh. 2. 15. Jam. 4. 4. Mat. 6. 24. Joh. 15. 19. Which Typical Amalek, Saul sinfully spared, destroying onely the meaner sort of Peo­ple, [Page 11] 1 Sam. 15. 8, and those things that were Vile and Refuse, v. 9. which proved unto his final Rejection, v. 23. 26, who was onely more overly threatned upon his former transgression, 1 Sam. [...]3. 14.

And thus a carnal Professor, is apt to waxe worse and worse, notwithstanding his former Warnings; and in his conflicting with worldly Temptations, he may be very exact as to what is of little use or worth, but will venture to spare the Chiefest of them, unto his own utter over­throw in the issue. He will needs retain some­thing of a Worldly Nature still, which yet shall be destroyed, as Agag was by Samuel, when Saul had forfeited his Crown by the discovery of his Disposition. And such a spirit will pre­vail in the latter dayes, a little before the Saints being Anoynted for outward Rule, as Saul's disobedience herein did David's being Anoynt­ed King, who was a Type of Daniel's High ones, unto whom the Dominion must be given, Dan. 7. 18.

7. Notwithstanding that Saul knew himself to be thus notoriously guilty, yet when Samuel came to meet him, he falsly boasted that he had performed the Commandement of the Lord; 1 Sam. 15. 13. And thus a carnal Professor is apt to proclaim his own goodness, though most un­faithfull, Prov. 20. 6; and to boast himself of a false Gift, like a Cloud and Wind without Rain, Prov. 25. 14. He will flatteringly call another, Thou blessed of the Lord, (as Saul then did Sa­muel) that so his own self-commendation may be received. He will give a true Saint his de­served [Page 12] Praise, if himself may but be suffered to share therein. One principal part of his dis­course is to applaud himself, and then especially when he doth least deserve it. He knoweth what is his Duty, and will therefore pretend highly unto his performance of it, when he hath been most Neglective. Vapourers are not only un­seemly but suspitious persons; of which sort there will be, in the last dayes, 2 Tim. 3. 1, 2. Whereas Paul would not compare himself with such as did commend themselves, 2 Cor. 10. 12, much less would he Boast in another man's line, v. 16, or of such things as were Another's and not his Own; accounting him a self-deceiver, who thought himself to be Something when he was Nothing, Gal. 6. 3.

8. When Saul was convinced of his Trans­gression, hy the bleating and lowing of those Cat­tel which he had kept alive, 1 Sam. 15. 14, con­trary to Gods express Command, v. 3. he then did most hypocritically seek to cover his Disclo­sed sin, by pretending that these Sheep and Oxen were reserved, meerly for Sacrifices unto the Lord, v. 15; as if the Lord had forgot himself, when he bad that they should be destroyed; or as if Obedience were not better than Sacrifice, v. 22; nay, though his Conscience knew, that this was but to colour over his Worldly Interest, confessing afterwards that he did it upon some other account, v. 24. And thus a carnal Pro­fessor will flatter himself in his own eyes, untill his iniquity be found to be hatefull, Psal. 36. 2. And nothing will make him confess, but a Down­right proof, or undenyable Demonstration. He [Page 13] will dare to put God himself upon the making out of what he doth charge him with, Mal. 1. 6. And when the Charge is made good, he will not ingenuously confess it, but hath his Evasions rea­dy wherewith to colour over what he cannot deny. And as he dealeth with his own Con­science, so he thinketh to stop the mouth of God with some Religious Bribe. If he can but say▪ it is a Gift, he supposeth it will make suffic [...] reparation for a violated Command, Mat. 1 [...] ▪ 5, 6. He pretendeth to design the advancement of Gods Worship, in his Retaining of those out­ward good things, which he is bid to let goe, in the faithfull discharge of his Duty. If you will believe him, he doth not love the World▪ save as he may be thereby made further serviceable. He counteth it no better than a sacred Over­sight, when any good thing is bid to be despi­sed, wherein Man's prudence may rectifie a Scriptural mistake. In the last dayes men will be Covetous, 2 Tim. 3. 2, under a form of Godli­ness, v. 5. supposing that Gain is Godliness, 1 Tim. 6. 5.

9. When Samuel had further urged this Sin which was so clearly proved, and in effect con­fessed; yet Saul was most notoriously Impu­dent, in replying still, that he had obeyed the Lords Voice, and had gone in his way, 1 Sam. 15. 20. A carnal Professor hath a Brazen face, and is apt to think that his Affirmation is better than any ones Denyal. He will justifie himself before men, but God knowes his heart, Luke 16. 15. He will run the utmost hazard, rather than give Glory to God by a free Confession. [Page 14] He will bid his Opponent to say on, as Saul did Samuel; but is resolved to hold his own Con­clusion, although he cannot answer the others Argument. He placeth Victory in having the last word, whether it be true or false. If he can but be Confident, he doubteth not but his Cause will have the better. Saul knew that Samuel was a Prophet, and though he heard him de­clare, that what he now said was from the Lord, 1 Sam. 15. 16, yet did he labour to out face him. A carnal Israelite may arrive at such an height; and Impudency is a clear sign of such a one, which David was far from being guil­ty of.

10. When Saul could no longer deny the thing, he then Translated the Guilt from off him­self unto the People, as if it had been their Act alone, and not his also, 1 Sam. 15▪ 21. Which if he had confessed at the first, it might have been more easily believed. A carnal Israelite is a na­tural son of the first Adam, who covered his transgression, Job 31. 33, by Dividing all the Blame between his Wife and God, Gen. 3. 12; pretending that he had never eaten the forbid­den Fruit, had it not been given him by his Wife; nor should he have had such a Tempter, had not God given him that woman to be with him: Wherein we may observe, the Man's subtlety and Boldness, above the Woman's; for she only did blame the Serpent, v. 13, but He also did charge God foolishly; and thus the more there is of fallen Adam's Manliness in any, the more do they abound in this Presumptuous skill, of raising their own Reputation upon the Ruines of [Page 15] Anothers. Such will most boldly call in for that Provision, which they will leave others to Pay for, when the Reckoning cometh; which is one sign of a sordid disposition. He may be known to be one of Satan's Scholars, whose faculty doth lie in such kind of Translations. Whereas David, in a like Case was forward to justifie the People, and to condemn himself, 2 Sam. 24 17, although the People were the sole Ori­ginal Cause of that sad miscarriage, v. 1.

11. Saul did confess at last, that he had sin­ned, but with an hypocritical extenuation of his fault though, as if it had arisen more from his fear of the People, than from any love that he had unto the Spoil, 1 Sam. 15. 24. An hypocrite will alway detain something of God's Due, in the best Payment that he maketh. And yet how plainly did his Nakedness appear through these Fig-leaves. The People knew, that this was the Command of God by Samuel, as well as he; who therefore could not blame him for putting it in execution. He feared not the People, when he did Adjure them from eating food; which was a greater Provocation than this could be. He was one that had Courage enough, but when it might serve his Interest, he would seem as if he were a Coward. A formal Professor's self-abasement is the Fruit of Pride; it is for some wicked End when he croucheth and is humble, Psal. 10. 10. He is not ashamed to declare, that he feareth Man more than God. He supposeth it to be a sufficient Plea, if his transgression be apprehended to be the fruit of fear. Such mince­ing words are a clear Evidence of an unbro­ken [Page 16] heart, which David was never guilty of.

12. When Samuel would not be satisfied herewith, nor think this last Excuse worthy of a Refutation, but was turning away from him, then Saul did confess that he had sinned with­out any Extenuation added: but yet withall his Mind did now run more upon his being Honoured before the People, than upon his former Sin, or present Duty, 1 Sam. 15. 30; though Samuel had but newly told him, that God had Rejected him, v. 26; and rent the Kingdom from him, v. 28, and would not Repent, v. 29. A proud carnal Professor's Interest, doth chiefly consist in the Preservation of his worthless Honour. He would be well accounted of, although he is convinced of his real Vileness. He worshippeth God, that so he might be seen of Men. He doth not count sin to be his Shame, but onely the Knowledge of it, which therefore he seeks to hide. He will confess it privately to prevent a more publick Notice. His undeserved good esteem is dearer to him than a Kingdom. His self-condemnings are meerly extorted from him, and leave no impressions upon his Spirit suiting with his words. The Nature of Sin doth not afflict him, but onely the Consequents thereof; and may he but have the Praise of Men, he is able to bear the want of the Lord's Commen­dation. David's thoughts at such a time were working in a far other way; as his acknowledge­ments were more Quick and Cordial: and in­deed Saul did not Roundly come off with his Confession, untill there was no room left for God's Repenting.

[Page 17] 13. After this time, Saul was a terrour un­to faithful Samuel, who went in the fear of his Life, whilest in the pursuance of his Duty, 1 Sam. 16. 2; and in the mean time, the chiefest of Sauls Herd-men, was Doeg an Edomite, 1 Sam. 21. 7, who boasted himself in mischief, Psal. 52. 1, and loved evil more than good, v. 3, and strengthened himself in his wickedness, v. 7: whereby Saul evidenced plainly, that he was neither a Man after Gods own heart, nor yet a Magistrate properly of God's Ordaining; since those Powers that are Ordained of God, are said to be, not a Terrour to Good works but to the Evil, Rom. 13. 1. 3. But by this means, Saul served as a dark Foil, to set off David ▪s Lustre; and such a sort of Civil Rulers shall usher in the Saints promised Dominion. How­ever, we may hence learn, that a carnal Pro­fessor is apt to Hate him unto the Death, who offereth to advance David's Interest, though ac­cording to that express word, which the other cannot gainsay to be Divine. He may patient­ly hear that Truth, which he will not endure the practising of, by himself or others; in which case, he will prove their deadly Enemy, whom he hath formerly seemed to love and reverence: The truth is, he careth not for the Best man's Company, when himself is by such distasted; and if ever he can get the least colour of advan­tage, it will soon appear, what kind of good will he beareth to them; whilest men of looser Principles and Practices are his chiefest Favou­rites, in case they will but please his humour, although they have not so much as the Name of [Page 18] Israelites. And indeed, it is a sufficient Cha­racter of a carnal man, when he can fall in with Edomites, who came of Esau, Gen. 36. 9, Ja­cobs Elder brother, Gen. 25. 25, who sold his Birthright, v. 33, and therewith lost the Blessing, Gen. 27. 35, which caused Enmity between them and their Posterity: which Edomites are there­fore fit Types of such, who are nearly related to God's Israel after the flesh, but do yet hate them, because of those Blessings which their Fa­ther hath conferred upon them.

14. So soon as David was Anoynted King, Saul was troubled with an Evil Spirit, arising from his Guilt and Discontent, 1 Sam. 16. 13, 14; which he endeavoured to Play away, v. 17, being advised thereto by some of his Servants, v. 16; and accordingly David was commend­ed to him, v. 18, by whose Musick he was for a while Refreshed, v. 23. And let it be observ­ed, whether such a male-contented spirit in some, will not accompany the Saints being Anoynted for their Rule, which will be somewhat asswa­ged, as they shall be advanced into favour. However, we may learn from hence, that a car­nal Professor, when troubled in his Spirit, is apt to make use of poor sensual Diversions and Ap­plications, which may have some Repercussive Influence, but will never prove an effectual cure. He wanteth not some or other to advise him to such a course, and he is very apt to take that counsel. He is more sensible of suffering than of sin, and would be glad of Ease, by any means whatever. And in such a Case he will be satis­fied with some present refreshing, although it [Page 19] prove unto the Aggravating of his sorrow after­wards. He is of an Earthy Spirit, and is apt to think that Creature-comforts can speak Peace to a troubled Conscience. A David shall find favour in his sight, if he have but so much cunning, as to make him chearfull. He would have Comfort, although it doth not belong unto him, which if the Lord will not give, he will then trie some other means. He loveth a gracious man, not because of his Graces, but because of some out­ward refreshing, by means of his acquaintance with him. And if he doe but overcome his Qualms, he is Refreshed, and (in his own ap­prehension) well. But David himself did never go this way to work, in a case of the like Na­ture.

15. Saul envied David, because he did out­strip him, and was very wroth with those, who did but give David his deserved praise, in rela­lation to that Victory which he had wrought, by slaying the Goliah, whom Saul durst not encoun­ter with; who yet would have had all the Ho­nour, and missing of it, he was vexed, and eyed David from that day and forward, 1 Sam. 18. 7, 8, 9. A carnal Israelite is usually very Proud, and not easily satisfied with his full Due, in point of recompense. He cometh in the Rear, as to his Duty; but would be in the Front of those who are Rewarded. He valueth his own At­chievements at a very high rate, although they be far inferiour unto what he would have sleight­ed in another. He loveth the uppermost Seat, and is very angry if any one be preferred before him. He is not well-pleased with those who will [Page 20] not lift him up; and looketh upon such with an Evil eye, who are esteemed of above himself. A gracious heart may have Temptations unto Envy, but the Prevalency and Indulging of this Distemper, is a very bad sign, and will discover it self in due time more fully.

16. Saul was a most notorious Dissembler, with Man, as well as with the Lord; who pre­tended that he would give Merab his elder daughter unto David; onely he would first have some further Proof of his faithfulness and va­lour, by some fresh attempts upon the Phi­listines; but did by that means design and hope for Davids ruine, 1 Sam. 18. 17: and when he promised him Michal the younger daughter, he pretended that it was from Love, v. 22, but did intend her for a Snare, v. 21. A man after Gods own heart is Upright, and is therefore apt to be Beguiled by another, as David was: but a carnal Professor will dare to Juggle most egre­giously. Eat thou not the bread of him that hath an evil Eye, for as he thinketh in his heart, so is he; Eat and drink, saith he to thee, but his heart is not with thee, Prov. 23. 6, 7. His words are softer than Oyl, yet are they drawn swords, Psal. 55. 21. He speaketh fair, when he intend­eth mischief; and gildeth over his most deadly Poyson. If David be not very watchful, this gross Dissembler will be too many for him.

17. Notwithstanding his great Profession, yet Saul would curse and lie; both which are wit­nessed by David, Psal. 59. 12, and in relation to Saul, as the Title of that Psalm doth evidence. And that he was a Liar, appeared in the breach [Page 21] of his Promise to David concerning Merab, 1 Sam. 18. 17, whom afterwards he gave unto another, v. 19. A gracious heart is loth to be accounted Light in what he promiseth, 2 Cor. 1. 17, being taught of God to put away Lying, Eph. 4. 25; but a carnal Jew will Lye, Rev. 39; which he will not stick to doe, who can dissem­ble. He giveth just occasion to the World to say, that Professors will Lye, although they will not Swear. Let a David take heed, that he doth not too much depend upon the Promise of such a man. He can Dispense with his Word, al­though there be nothing in it that is unlawfull to be performed. The cherishing of which Cor­ruption, doth sufficiently evidence, that such a man is not after Gods own heart.

18. Saul was a Persecutor of David unto the death; he became his Enemy continually, 1 Sam. 18. 29; speaking to Yonathan his Son, and to all his Servants, that they should Kill him, 1 Sam. 19. 1; seeking himself to smite him to the wall, v. 10; and sending Messengers unto his house to slay him, v. 11; and being vext with Michal, that she did not betray her own Husband, v. 17; and casting a Javelin at his own Son Jonathan, because he did but ask, why David should be slain, 1 Sam. 20. 32, 33; proffering at an high rate unto such as would take his wicked part, 1 Sam. 22. 7, 8; and slaying eighty five Priests, with all their Substance and Relations, meerly because one of them had Ignorantly supplyed David with what he needed, 1 Sam. 22. 18, 19. Which Persecution was no way justly deserved by David, Psal. 59. 3; but meerly because the [Page 22] Lord was with him, therefore was Saul afraid of him, 1 Sam. 18. 12, 15, 28, 29; and because he saw that David was better than himself, which made him think that he was the man whom Sa­muel had spoken of. Nay Saul did sometimes confess that David was Innocent, and better than himself, 1 Sam. 24. 17, who yet pursued him after that. And though he had sworn that David should not be slain, 1 Sam. 19. 6, yet did he afterwards pursue him with greater violence than ever: And notwithstanding all David's for­mer serviceableness, 1 Sam. 19. 5, and after-good deserving at Saul's hand, when he spared his Life, 1 Sam. 24. 11, yet did Saul follow af­ter him, untill he heard that he had fled the Land, 1 Sam. 26. 4. Which spirit of Persecution will eminently appear in the latter dayes, and is an evident Character of a meer carnal Pro­fessour.

19. When the Lord would not answer Saul, he then consulted with the Devil, 1 Sam. 28. 6, 7; though he had cut those off who had Fa­miliar Spirits, v. 9▪ according to the Law of God, Deut. 18. 11. A carnal Israelite will in his strait use any the most unlawfull Means that are. If Meekness will not accomplish his design, he can and will make use of sinfull Passion, or that Wisdom which is Earthly, Sensual and Devilish, Jam. 3. 14 15. If the Assyrian be come into Immanuels Land, Isa. 8. 8. the common Pro­fessors there will seek unto them that have Fa­miliar Spirits, v. 19; debasing themselves even unto Hell, Isa. 57. 9; consulting with carnal Policy, and complying with that Assyrian way [Page 23] of Worship, which they have formerly enga­ged against. Such are resolved to secure their worldly Interest, and when their formal Duty will not do it, they will experiment the benefit of Disobedience, having heard that the Gods of the Kings of Syria have sometimes helped them, which yet will prove unto professing Israels ruine, 2 Chron. 28. 23.

20. Saul took a Sword and fell upon it, from the meer pride of his heart, least those uncir­cumcised Philistines that had wounded him, should come and thrust him through, 1 Sam. 31. 4. A carnal Professors Stomack will not yield unto the last. Rather than he will bear the least Appearance of Disgrace, he will be Accessary to his own destruction. He Glorieth in his Shame, and counteth that Bravery, which is indeed Self-murther. He is more solicitous about his Reputation, than about his Everlasting state. The Saints Adversaries shall at the last destroy themselves. And the final prevailing of such a wilfull self ruining disposition, doth evidence a Saul-like Spirit, who was not one after God's own heart.

These are the Principal of Saul's registred Miscarriages; and partly in relation thereunto, David is here said to be after God's own heart, because (when at his worst) he never did disco­ver such a Desparate Frame of Spirit as was in Saul, considering both the Substance and Cir­cumstances of those Distempers before mention­ed. And this is the first general Branch of Da­vids Comparative Description.

From whence I shall now proceed unto the [Page 24] Second, which is this, That David will appear to have been a Man after Gods own heart, com­paring him with Saul, when Saul was at his Best; or in relation to those Good things and Vertues that were at any time to be found in him, not­withstanding all which he Differed in Kind from what David was, in point of Goodness: Where­by we may also understand, how far a meer car­nal Professor may proceed, in a way of Vertu­ous Endowments, and Religious actions.

And so, in the General, 'tis said, that upon the Change of Saul's Outward condition, the Lord gave him Another Heart, 1 Sam. 10. 9. Which though it be here chiefly meant of his being Qualified for Kingly Rule; yet doth it fairly hint unto us, that a meer carnal Professor may be in some sence said to have Another Heart, which [...]et is not after the Heart of God. In a Natural respect, Man's heart or spirit is Differ­ing from that of Bruits, Eccl. 3. 21; and yet in a Spiritually Moral sense, the Heart or Know­ledge of some Men is called Bruitish, Jude 10. Thence it is, that we read of Diverse Spirits, which we are bid to trie, 1 Joh. 4, 1. as well as Works or Actions. And as some men are more Grossely Carnal, 1 Cor. 3. 3; so some are Animal, or more Refined, 1 Cor. 2. 14; both which do yet differ from him that is Evangeli­cally Spiritual, v. 15. Saul was but a Carnal Is­raelite, comparing him with David; and yet he had Another manner of Natural Spirit than the rest of his Companions, whom yet he did only Excell, as one Bruit doth excell another. As gracious Actions have their Counterfeits, so [Page 25] also have Renewed Principles and Dispositions; and thus a meer Natural man may seem to be endued with Another Heart, or be another man­ner of man, than himself sometimes was, or than others are; and yet no Difference for Kind be­tween them, according to a Gospel-Rule. Where­as David's heart was of another Kind, as true Grace is, and as all the true Israel of God are, who are New Creatures, 2 Cor. 5. 17: Born again, Joh. 3. 3; the Workmanship of God crea­ted in Christ Jesus, Eph. 2. 10; and Renewed in the Spirit of their Mind, Eph. 4. 23, and not only in the Fixedness of their Will, as some would have it, who make the Difference between Saints and others to consist, not in the Nature of their Oyl, but only in the Strength or Weakness of those Vessels into which it is infused; where­as both in Reason and also according to the Scripture, the Creature's Will is commanded by the Law in his Mind, and the Constancy of a Saints Obedience, doth depend upon the New­ness of his Heart or Spirit, Ezek. 11. 19, 20. A shadow of which Other Spirit may yet be the portion of a meer carnal Professor. So much in the General.

But more Particularly, we may see in Saul how far a Natural man may goe, as to the Ex­ercise of such a Disposition. And so,

1. Saul was Obedient unto his Father, at whose Command he went himself to seek the lost Asses, 1 Sam. 9. 3, notwithstanding the Goodli­ness of his Person, v. 2, which would have made some others to have scorned so mean a Service, especially since there were Servants, whose pro­per [Page 26] work that was. But yet Saul went, without any the least unwillingness that we read of; and having passed through the Land of Benjamin and Ep [...]raim, he spake of Returning, not because of Wea [...]ness or the Nature of his Errand, but meerly out of respect unto his Father, lest he should leave caring for the Asses, and take thought for him, 1 Sam. 9. 4, 5. Let all Disobe­dient Children know, that they are so far from being after Gods own heart, as that they come short of Saul, or of what a meer Carnal man may attain unto. And let them also consider, that if Saul had now been undutifull, he had missed of that Crown, which was set upon the head of his Duty. But let them withall remem­ber, that is no more than what may be the pra­ctice of a common Israelite.

2. Saul sometimes evidenced a great deal of Humility. When Samuel first told him of a King­dom, 1 Sam. 9. 20, he askt him, wherefore he did so speak to him▪ who was of the Least Fa­mily of the smallest Tribe of Israel, v. 21; in which respect he seemed Little in his own sight, 1 Sam. 15. 17. And after his being Anointed, meeting with his Unkle, and being demanded by him what Samuel had said unto him, he told him nothing about his Kingdom, 1 Sam. 10. 15, 16. And when he was chosen afterwards by Lot, he could not be found, 1 Sam. 10. 21, un­till the Lord found him out where he had hid him­self, v. 22. And after that he had been chosen, and owned by the People as their King, 1 Sam. 10. 24, yet he returned to look after his Fathers Cattel, 1 Sam. 11. 5. And when he did exercise [Page 27] his Regal power, he was content that Samuel should be his Colleague, as appeareth from the tenour of his first Proclamation, 1 Sam. 11. 7. All which were visible Demonstrations of his great Humility. Let all Proud, vain-glorious spirits know, that they are lower by the Head than Saul. And let them also consider, that when Saul was most Humble, he then had most Ho­nour put upon him, both by God and Man. But let them withall remember, that a meer carnal Israelite may be very little in his own sight, apprehensive of his smallness, and unwor­thiness to be advanced; he may not affect to make known what Glory is conferred upon him; he may seem unwilling to be preferred before another, and tarry till he be sought for; he may not be puffed up with outward Dignity, so as to despise or lay aside a former honest Calling; and he may be willing to make a Good man his Associate, in the midst of his greatest outward Exaltation.

3. Saul could command his Passion; as ap­peared by his Holding of his Peace, when some men did despise him both by their Words and Actions, 1 Sam. 10. 27; though he had then a Band of men with him, v. 26, and therefore had Power in his hand; though he was then Higher than any of the People, in point of Place, v. 24. as well as Person, v. 23, and so was the more provoked; though his Despisers were Children of Belial, v. 27, whose exemplary Punishment would therefore have been the better born; and though Samuel and God himself had Assigned the Kingdom to him, which would have fairly [Page 28] coloured over his most severe proceeding; not­withstanding all which, 'tis said, that he held his Peace. Now what a shame is this to many emi­nent Professors, who cannot bear the least Ap­pearance of an Affront, but must give vent un­to their Choler, upon every petty Provocation: which yet is more sadly Aggravated, when such a Disgrace doth seem to have been Deserved; and when it is put upon them by the Children of God; and it may be by their Equals, if not Superiors! When at any time we are thus tempted unto sinfull Anger, let us remember what a Goodly Person Saul was, in comparison of us, who yet was not after Gods own heart: and therefore let us neither be thus guilty, nor yet please our selves too much with such a Ver­tue.

4. Saul was of a very Noble and Couragious Spirit in the Cause of God, and of his poor afflicted People. David confesseth that he was stronger than a Lion, 2 Sam. 1. 23. An early proof whereof he gave, when he heard of that sordid usage which the Ammonites did threaten the men of Jabesh with, 1 Sam. 11. 2; where­upon his Anger was kindled greatly, v. 6, and though he then had no Army at command, ha­ving betaken himself unto his former Countrey­life, v. 5; yet did he immediately affright the People into a general Muster, v. 8, by a Reso­lute threatning Proclamation, v. 7. and so Delivered the Men of Jabesh from their Tyrannical Oppressors, v. 11; and so did prevent their Sin as well as suffering; since they through unbe­lieving Fear had offered to make a Covenant [Page 29] with their Enemies, v. 1. directly contrary to Gods Command, Deut. 7. 2. Now these Am­monites descended of Lots younger Daughter, who being in Sodom, and Lingring there, by that Means lost her Husband, Gen. 19. 14; and having an inordinate desire of Children, and de­spairing of them in an ordinary way, v. 31, did thereupon commit Incest with her own Father, v. 36; whose spurious Offspring were bitter Enemies unto the Holy Seed, Deut. 23. 3. 4, although Israel did not intermeddle with their Inheritance, Deut. 2. 19, 2 Chron. 20. 10, 11, whatever was falsely charged upon them, in the dayes of Jephtah, Judg. 11. 13, 15: And so these Ammonites do fitly answer unto that sort of Persons in the latter dayes, who being in spi­ritual Sodom, and lingring there, are by that means tempted unto some unlawful complyan­ces, under a pretence of being Spiritual Fathers, which otherwise they think they could not be; whose Offspring have alway been bitter Adver­saries to Gods Separated Israel, and will not be for an Accommodation with them, without the loss of the others Right Eye, or choisest Light, 1 Sam. 11. 2; although they have never been molested or wronged by them. And some such Deliverance may possibly be effected in the latter dayes, a little before Davids Dispensation doth begin. However, we may learn from hence, that a Saul may be very valiant in the Def [...]nce of a righteous Cause, and in relieving the Op­pressed. Which witnesseth unto the shame of those Professors who can be Bold enough in a way of self-revenge, but never think their Call [Page 30] clear enough, to stand up in the behalf of a Righteous and Publick Interest.

5. Saul seemed to be very much affected with Gods Goodness, in giving him that Victory; and evidenced it, by saying, that not a man should be put to death that day, when some would have had his fore-mentioned Despisers executed, 1 Sam. 11. 12, 13. So also when he had overcome those Philistines afterwards, 1 Sam. 14, 31, he built an Altar, v. 35; and when he had destroyed the Amalekites, he worshipped the Lord in a way of thanksgiving, 1 Sam. 15. 25, 31. A carnal Professor may seem to be con­vinced, that all his Deliverances and other mer­cies do originally proceed from God. And such do come short of Saul, who are onely for the craving of a Blessing, and not for the Return of Thanks upon a Mercy received: or when some Publick and great Salvation doth not restrain a Private self-revenge. But yet we may observe, that Sauls Thanksgiving was in a more Overly or formal way; whose first Altar for that pur­pose, was accompanyed with a greater sin than this Duty did amount unto, 1 Sam. 14. 24, 33, 35, and therefore the Lord would not Answer him upon his next Enquiry, v. 37; and whose Desire to Worship the Lord upon his next Vi­ctory, 1 Sam. 15. 29, was not so much upon the account of Duty, as to recruit his Honour, v. 30, which Samuel was therefore very Backward to joyn with him in, v. 26, 27.

6. Saul witnessed on Samuels behalf, that he had never Wronged that people, in the time of his being Judge, 1 Sam. 12. 5, which was a [Page 31] very considerable demonstration of his self-de­nyal; since he did thereby consequentially de­clare, that there was no just Exception against that foregoing form of Government, which ten­ded much to blemish Sauls present station; espe­cially since Samuel had newly foretold, what a Tyrant their King should be, whose following Oppression must needs be sadly Aggravated, by his immediate Predecessors attested Innocency. Policy would have taught him, that Samuels Disgrace would have been for his own Interest, least otherwise the People's mind should alter, and he by that means be soon Divested of his Regal Dignity. A carnal Israelite may evidence a great deal of self-denying candour, in setting forth another's Worth unto his own seeming disadvantage. What shall we then think of those, who do what they can to Extinguish the Light of Another's Glory, lest their own should be by that means Eclipsed? Such as refuse to wit­ness unto another's Innocency, when called there­unto, are worse than Saul was; especially when they will seek to raise their Own, upon the un­deserved Ruines of anothers good Name.

7. Saul did use to consult with God, 1 Sam. 14. 18. 37. 41; and not with the Devil, untill the Lord did forbear to answer him, 1 Sam. 28. 6, 7. Prayer is a part of Natural Worship, which they who have but a Form of Godliness, will not cast off. And not to call upon the Name of God, is the Description of an Heathen, Jer. 10. 25. But yet a carnal Israelite may be very conversant about this Duty, and such like Re­ligious Exercises; especially when in Distress; [Page 32] whom yet the Lord may not regard, because he is not sought unto after a Due Manner, which maketh such Duties to be in his account as No­thing; and therefore though Saul is said to have Enquired of the Lord, 1 Sam. 28. 6, he is else­where said, Not to Enquire of God, but of one that had a Familiar Spirit, 1 Chro. 10. 13, 14.

8. Saul was not a lukewarm Laodicean, but very Zealous in his way; as appeared, not only by his seeking to slay the Gibeonites, in his Zeal to the Children of Israel and Judah, 2 Sam. 21, 2: but also, in his sharp reproof of those, 1 Sam. 14. 33, who had eaten Blood, v. 32, con­trary to an express Ceremonial Law, Lev. 7. 26: and especially in his Resolving, that his own Son Jonathan should Die, 1 Sam. 14. 44, if he had violated his former Adjuration, v. 24; supposing that upon that account the Lord would not an­swer him, v. [...]7, [...]8. A carnal Professour will very exactly observe some Lesser matters, to colour over his neglect of Greater. And in a religious Humour, he will endeavour to out­strip the Best, as Saul did Joshua, secretly tax­ing him for the want of his Zeal, in not slaying those Gibeonites before; although himself could spare Agag, notwithstanding that he was as clearly charged to destroy him, 1 Sam. 15. 3, as ever Joshua was, in relation to those Gibeo­nites, Deut. 7. 16. He could see a Mote in ano­thers Eye, but not the Beam in his own. And such will be very Rigorous in punishing the Neglect of their own Devised Worship; in which case, the Children are apt to be betray­ed by their own Parents, Luke 21. 16. What [Page 33] a shame is this to some eminent Professors, who cannot see a Real Sin in their own Children; and who are not zealously affected in a Good thing, as others are in their Superstitions.

9. Saul did obey Gods Order in his Expe­dition against Amalek, unto the Hazard of his Life, 1 Sam. 15. 2. 4. Which Amalek did seem to typifie, Persons and Things of a Worldly Nature, as hath been before declared. And thus a common Professor may boldly Adventure him­self, in the pursuance of a divine Command, and yet not properly upon that account. He may shame a great many, who are not valiant for the Truth, and who will not run any conside­rable Hazard, as to their Lives, Liberties or Estates, in the maintaing of what they know to be their Duty. He may strongly oppose what is of a Worldly Nature in another; and may utterly destroy what is more vile and refuse: but it is very Irksome to him, not to spare the Best, or wholly to Demolish in himself, what he is a Professed Enemy unto in others. The Little Horn (whom Saul might partly answer unto) will adventure to subdue Three Antichri­stian Kings, Dan. 7. 24, and will pluck them up by the Roots, or destroy them utterly, v. 8, that so himself might be raised upon their Graves, v. 25, who is a Sprig issuing from the same Roo [...], v. 8. But a carnal Israelite may for a self end be a stout Opposer of Worldly Things and Per­sons.

10. Saul did of his own accord deal Righte­ously with the Kenites, in not destroying them together with the Amalekites, but gave them [Page 34] timely notice to get away; beoause Jethro their Progenitor, Judg. 1. 16, had shewed kindness to Israel, both by his Counsel, Exod. 18. 19, and Guidance, [...]umb. 10. 31, when they came up out of Egypt, 1 Sam. 15. 6. He would not destroy the Righteous with the Wicked, but onely endeavoured to separate them each from other, by bidding them to Goe, Depart, and Get down from among the Amalekites, lest otherwise they might be destroyed with them; just as the Lord dealt with Lot, Gen. 19. 12, and with his People. Rev. 18. 4. Wherein his Pra­ctice is to the shame of those, who know not how to sever the precious from the v [...]le, but save or destroy by whole-sale; Rejecting the Truth because Bordering upon or Mixed with some Errours; who cannot Doe, but they must Over-doe; bleeding to Death, when they are onely bid to breathe a Vein; mistaking Paul's keeping of his Body under, 1 Cor. 9. 27, as if it did import a self maceration; or as if his be­ing crucified to the World, Gal. 6. 14, did ne­cessarily imply an utter neglect of those Outward good things, which are of singular use to Gods Israel in their Wilderness Condition, though nearly bordering upon Amalek; which there­fore are onely to be separated therefrom, as to a Worldly Mind, and so they both may and ought to be preserved, as to their lawfull and sober use. But yet a Saul may be in the exer­cise of such a prudent Discrimination; which therefore is not overmuch to be boasted of.

11. Saul was no Debauched Person, o [...] Gross Idolater. His sins were of a more Refined nature. [Page 35] He put away those that had Familiar Spirits, and the Wizards, out of the Land, 1 Sam. 28. 3; only he did not stone them to death, as he should have done, Lev. 20. 27. So also, he did very good service against the Moabites, Ammonites, Edomites, the Kings of Zobah (who were Syrians, 2 Sam. 10, 8, or Assyrians) and the Philistines, 1 Sam. 14. 47. And thus, a man may be very sober, and yet not after Gods own heart. He may not be grossely vicious himself, and may declare a­gainst such things in others. And he may fight against and vex, such Things and Persons, as those Enemies of Israel before-mentioned, do seem to have shadowed out. Among which the Edomites and Ammonites (who were the same Originally with the Moabites) have been al­ready spoken to. The Philistines inhabited the Land of Canaan, whom Israel was ordered wholly to destroy, Deut. 7. 16; and because they did not act accordingly, the Lord left them as Thorns in their sides, Ju [...]g. 2. 2, 3, who there­fore were their worst Neighbouring Enemies: And so these Philistines do fitly answer unto ma­nifest Corruptions within Professours, and to a more prophane sort of Persons without them; neither of which they ought to be in League with; but because of their sinful complyance with them, they are therefore justly plagued by them: Which sort of Things and Persons, a Saul may very vigorously oppose; so that such as can be at Peace and Friendship therewith, are not wor­thy to be called so much as Common Israelites. The Syrians and Assyrians were little differing each from other, both which descended from [Page 36] Shem, 1 Chron. 1. 17, as well as Abraham did, v 27; but these proved the soarest Adversa­ries to Abrahams seed, only they were at some further Distance from them, than the Philistines were: And so these Syrians or Assyrians, doe fitly answer unto Satan, both in the Letter and Mystery, Rev. 2. 13; who was of old, and will be unto the end, the great Devourer of Man­kind, or such as have any thing of Gods Image in them: whom he that will not oppose, is not worthy to be compared with Saul. But an or­dinary Professor may set himself against such grosser Enemies, and yet not be a man after God's own heart.

12. Saul was willing to give Samuel the Hear­ing, and bad him Say on, what he had from God to tell him, 1 Sam. 15. 16, although he might conclude from what went before, that it would prove some dreadfull Message. He did not fling away, although he was a King, but Patiently en­dured his being very plainly dealt with. Nor did he offer to imprison his Reprover, or in the least to Threaten him, or so much as to Reto [...]t upon him in a way of proud Recrimination. Oh what shall we think of such Professors, who are of Nabals Spirit, that a man cannot speak unto them. But yet Poor Creatures (we here see) may goe thus far, and therefore this is a sorry Mark to trust unto.

13. Saul was convinced of his Sin, by Sa­muels dealing with him, and did Confess it, 1 Sam. 15. 24, and at the last, without any Extenua­tion, v. 30. He had not many starting-holes which when they were discovered, he did not then keep [Page 37] them still; as many doe, who will as soon die, as ingenuously confess, what yet they cannot co­ver. Men prize their Honour, above Gods Glo­ry, or the Peace of their own Conscience, ac­counting it a far greater Disgrace, to acknow­ledge Sin, than to be guilty of it. And yet this Breaking out at the Lips, is no certain Sign of an Healthful Soul, or of a Spiritual Reco­very.

14. King Saul desired that Samuel would for give him; notwithstanding the great Distance that was between them, 1 Sam. 15. 25. He stood not upon his tearms, as many doe, who think scorn to Humble themselves before those whom they have Wronged or Offended. In case a Tres­passer shall turn again and say, I repent, he is to be forgiven, Luke 17. 3; but most men think those tearms too hard, when it is their own case, who will expect from others at an higher rate. And yet a proud Hypocrite may lay himself thus low at the feet of his Inferiours, for so did Saul at Samuels.

15. Saul was content that Samuel should Rule and over-rule, in the case of Agag's exe­cution, whilest himself stood by, 1 Sam. 15. 32, 33, as a meer stately Cipher. A carnal heart may be over-powered to part with, what he could heartily wish might have been let alone. He may be made to spit out again, what he hath spared, and would have Kept still within his mouth, Job 20. 13, 15. And yet generally such are very Passive in a work of that nature, as Saul was at this time; who could not well tell how to help it, but would have no hand himself in [Page 38] the doing of it. Now if Amalek doth fitly an­swer unto Things and Persons of a Worldly Na­ture, as hath been formerly made out; then Agag must needs typifie, what is Principal or Extraordinary in such a respect: and so a Saul may permit that to be done, which he dares not Hinder; as some of late years have done, in re­lation to what was eminently of a Worldly na­ture; but when an Hypocrite dorh vomit up such things, it is from Gods Casting them out of his Belly, Job 20. 15, and not from any na­tural Antipathy between him and them, who otherwise would not forsake them, v. 13: where­as a truely gracious heart is crucified unto the World, and not onely the World to him, Gal. 6. 14.

16. Saul sometimes loved David greatly, and he became his Armour-bearer, 1 Sam. 16. 21; whom he desired to stand before him, be­cause he had found favour in his sight, v. 22; not letting him go any more unto his Fathers House, 1 Sam. 18. 2, and setting him over the Men of War, v. 5. and making him his Son-in-law, v. 27. But yet this love of his was not long-lived; nor was it grounded upon David's being a man after God's own heart; but part­ly because he could please his Humour, 1 Sam. 16. 23; and partly, because of some Moral Ver­tues that appeared in him, in his encounter with Goliah, which Saul shared in the benefit of; and partly because he did not then know that David was preferred before himself, upon the first discovery whereof, 1 Sam. 18. 7, Saul's spirit altered, v. 8, 9, and designed his following [Page 39] favours for a Snare, v. 21: but yet at first, his love doth seem to have been without Dissimu­lation. Love to the Brethren, is indeed one Pro­perty and secondary Character of a true Saint, 1 Joh. 3. 14; but little do many think how sad­ly they are deceived, when they conclude that all is well, meerly because they love a Child of God; which an Hypocrite may doe, upon some meer carnal account. An eminent Example whereof, may be observed in these latter dayes, when such whom Saul typified, will seem great­ly to affect the Lord's Anoynted People, de­lighting in their Company, advancing them un­to place of Power, and desiring some intimate acquaintance with them; so long as they are any way serviceable or refreshing; and untill they do perceive themselves likely to be over­topped by them. Whereas a truely gracious heart hath most Delight in those that are most Excellent, and upon that account, Psal. 16. 3: and John rejoyced greatly because of Christ, al­though he knew, that he was prefetred before him, Joh. 3. 29, 30, 31.

17. When Saul had persecuted David, he did confess his Sin with Tears, 1 Sam. 21. 16, acknowledging that he had played the fool, and erred exceedingly, and promised that he would do so no more, 1 Sam. 26. 21, which Promise (as it fell out) he did perform, 1 Sam. 27. 4. A persecuting Hypocrite may possibly be con­vinced of that or any other sin, and may acknow­ledge it unto the full, mourning over his former folly, into which he may not Relapse again. There are natural as well as spiritual Tears; [Page 40] and the Old man may be heard to sigh some­times; and a carnal Creature may reform his former wicked practices. Onely Saul's heart was a little Thawed upon some present Emer­gency, which was apt to freeze again; nor was it Sin as Sin that did affect him, but meerly Da­vid's Kindness, who spared him when he might have cut him off; and notwithstanding all this Remorse, Saul had a Disposition to have per­sisted in his Old way still, but that the Tempta­tion was removed, in his wanting of an Oppor­tunity, by reason of David's departure out of his Land, 1 Sam. 27. 5: and of this nature is a carnal Professor's Reformation.

18. Saul did preferre David before himself, in point of Righteousness, 1 Sam. 24. 17; where­in he did verifie what God had said before, 1 Sam. 15. 28. But it was onely in relation to some par­ticular action; and of a Moral Nature; and in a very clear case when it could not be denyed; and in a good Mood; which onely aggravated his [...]in, but did not Kill it. An hypocrite may utter self-abasing words, when his heart is still as proud as ever. His sick qualms doe onely ease his Stomack of some uppermost and Thin­ner humour, which leaveth the remainder more thick and dangerous. And he is more affected with some transient Providence, than with that Word of God which doth Abide for ever. He may be convinced that others are Better than himself, whom yet he doth not labour to out­strip or imitate, in relation to those excellent things which he approveth, Rom. 2. 18. 21.

19. Saul did much good to others, cloathing [Page 41] them in Scarlet, and putting Ornaments of Gold upon their Apparel, 2 Sam. 1. 24; which might be the Fruit of his Spoils, and of that outward Peace that he procured. A carnal man may be very useful, and in that respect his Death may be lamented. He may not be so bad as it was ex­pected he would have been. He may be De­sireable upon some account, at leastwise among the Daughters of Israel, or such as are of a more Effeminate spirit. He may very much Adorn others, both in the Letter and Mystery. 'Tis good to be serviceable in our Generation, but therewith to remember, that thus one may be, who yet is not a man after Gods own heart.

20. Saul dedicated several of his Spoils un­to a Pious use, for the Maintaining of the Taber­nacle and its Worship; which David did after­wards convert unto the service of the Temple, 1 Chro. 26. 28. A common Israelite or Prote­stant, may stoutly oppose Philistian Papists and others; and may design their Spoils or Con­quests, unto the maintaining or keeping up of some Truths and Duties under a lower Dispen­sation, such as that of the Tabernacle was; wihch Christ and his People (whom David ty­pified) may improve for some higher end, which was shadowed out by Solomon's Temple. We may not therefore account men Saints, because they have been usefull in Vindicating the Truths and Worship of God, by word or writing, since Saul the son of Kish, and Abner the son of Ner, did typically Dedicate in some such way, as well as Samuel the Seer, and David with his Wor­thies, 1 Chro. 26. 26, 27, 28; and in this very [Page 42] respect (as well as all the other before named) did David far out-strip Saul, as will afterwards be made evident.

And thus I have finished the first general Branch of Davids Commendation, viz. in a way of Comparing him with Saul; in which regard partly, he is here said to have been a man after God's own heart, because he was a Better man than Saul was, whether we do consider David at his worst, or Saul when at his best.

From all which Discourse, we may observe something▪ which is of special Use, both in a way of Trial and Instruction, and Exhorta­tion.

Ʋse 1. First, in a way of Trial, we may hence learn, on the one hand, that if our Distempers be such as Saul's were, they will sadly evidence against us, that we are not after God's own heart; and on the other hand, that we cannot safely judge our selves or others to be after Gods own heart, unless our Righteousness doth exceed what was to be found in Saul; since Da­vid is here thus witnessed concerning, in a way of Distinguishing him from the other, in those forementioned respects. I dare not say, that Saul went as far as a false heart can goe, or that he is a David who doth out-strip Saul; but this I may dare to say, that he who is as Bad as Saul, or no whit Better, may groundedly conclude, he is not right. I would not Discourage any, who have the least measure of Worth or Ver­tue, nor is there any cause why such should be Discouraged, considering how richly Saul's Du­ty was rewarded: Onely let none Deceive them­selves [Page 43] by an over-valuation. Men may have Another Heart, and yet not David's; they may be Obedient unto their Parents; Humble in their Carriage; able to command their Passion; courageous in a good Cause; much affected with God's goodness; ready to witness on a good man's behalf; they may consult with God; be very zealous in the way of their Profession; adventure themselves much in a way of Duty; and be very righteous towards men; they may be no vicious Persons, or gross Idolaters; wil­ling to hear the saddest word from God; confess their sin; desire Forgiveness; and be content to part with a beloved Lust; they may Love the Brethren; Acknowledge the evil of their for­mer Persecution; prefer them before them­selves; Doe good to others; and be very ser­viceable to the Truths of God against the Op­posers of them; and yet for all this, may not be men after God's own heart. Thus far may a poor carnal Creature goe, and a great deal further, as might be proved (but that my pre­sent Subject will not bear that Enlargement) from the instance of that other Saul, untill he was converted, and had his Name changed to­gether with his Nature, who whilest he was a Pharisee, was, as touching the Righteousness which is in the Law, Blameless, Phil. 3. 6.

But what then shall we think of such, who will fall in with worldly Temptations upon any tearms; who make their own Will their Law; who do presumptuously transgress a known Command; who cast off Prayer; who set up Duties of their own Devising; who put God [Page 44] off with the vile and refuse, reserving the Best unto themselves; who Eat and wipe their mouth, and then say they have done no wicked­ness; who seek to cover their Disclosed sin; who will most impudently deny what is unde­nyably proved; who will Extenuate at least what can be no longer Denyed; whose Mind runs more upon their Carnal Interest, than either Gods glory, or their own Salvation; who are a Terrour to good men, and the Encoura­gers of evil; who seek to play away their trou­ble of Conscience; who live in Envy against their Betters; who are most notorious Dissem­blers; and will both Curse and Lie; who Per­secute men after Gods own heart; who can con­sult with a Familiar Spirit; and who are wil­fully accessary unto their own Destruction? Cer­tainly these men cannot be right, as to their pre­sent state, since they do so fully resemble Saul when at his worst, in a way of Distinction from whom (when at his Best) David is here said to have been one after God's own heart. Indeed a Saul may become a Paul, and therefore such are encouraged unto the use of Converting Means; but an actual Saul is not a David, and therefore let not such offer to deceive others or themselves.

Ʋse 2. Secondly, we may hence learn, in a way of Instruction, what may be the Portion of a Carnal Professor from the hand of God, in point of Good things; whilest we consider what Saul met with in that respect; who yet came far short of David, in point of Priviledges as well as Duty. Which lower sort of Priviledges were as followeth.

[Page 45] 1. Saul was Circumcised; which Paul rec­koneth among those things wherein he some­times trusted, Phil. 3. 4, 5; and which Saul va­lued at so high a rate, as that he would rather Kill himself, than be thrust through by the hands of Uncircumcised ones, 1 Sam. 31. 4. Now that Circumcision in the flesh, was an outward Badge of ones being a Legal Saint, or of that Number who were then called an Holy Nation, Exo. 19. 6; and so it fitly answereth unto the Visibility of Saintship in Gospel-times, 1 Pet. 2. 9. And thus a meer carnal Creature may be accounted Spiri­tual. Such may have a Name to Live, who yet are Dead, Rev. 3. 1. A Fornicatour, a Cove­tous Person, an Idolater, a Railer, a Drunkard, or an Extortioner, may yet be called a Brother, 1 Cor. 5. 11. And those may call themselves of the Holy City, or be called by the Name of Is­rael, and Swear by the Name of God (where­by they profess themselves to be his Servants, Isa. 45. 23, Gen. 31. 53.) and yet not in Truth or Righteousness, Isa. 48. 1, 2. Little do many think that they are workers of Iniquity, till Christ shall make it out, Mat. 7. 22, 23. Some one or other of those bloody Souldiers that had crucified Christ, was yet seen afterwards to wear his seamless Coat or upper Garment, Joh. 19. 23, 24. There is no inconsistency between the Inward Power of Sin, and an Outward Form of Godliness. Such as can satisfie themselves with a bare Title of Christianity, may have it conferr'd upon them in a way of Judgement.

2. Saul was a Member of the onely true Vi­sible Church that then was in Being; by which [Page 46] means he did partake of those Church-Ordi­nances, which were denyed unto the Posterity of circumcised Ishmael and Esau. Which Con­gregational Church and Ordinances, do fitly an­swer unto such like Institutions in Gospel-times; which are some kind of choiser and more pecu­liar Priviledges, that are not vouchsafed unto all, who yet may be as it were circumcised, or vi­sible Saints; and therefore we read of some, who were added to the Lord, Act. 5. 14, who yet durst not Joyn themselves to that Church in Je­rusalem, v. 13, which then was the onely true visible Gospel-Church in being. And though that this Israelitish Prerogative, be unto this day Despised, by envyous Edomites, and by scoffing Ishmaelites, (whose Principles both Ec­cles [...]astical and Civil are meerly founded upon the strength of Natural Reason, and who there­fore to Deride such as are guided by the Spirit and Word of God, as Ishmael did Isaac, because the one was through the Strength of Nature, and the other through the strength of the Word of Promise,) yet are these Gospel Appointments, very precious in the sight of Christ, and of his separated Israel, whose reputation will be vin­dicated, when the Glory of God shall Return into this Gospel-Temple Opened, Ezek. 43. 4, as it Typically did of Old, after that the Baby­lonish Captivity was returned, Hag. 29, and the following Persian Check upon that work, was Rebuked, Ezra 4. 24, & 5. 1, 2. But yet it must be granted, that God may not be well­pleased with Many of them, who may All par­take of that spiritual Meat and Drink, 1 Cor. 10. [Page 47] 3, 4, 5. The Church in Corinth had one very Wicked Person in it, 1 Cor. 5. 13; and other Churches then had such among them, whom Paul advised to have cut off, Cal. 5. 12; the Generality of that Church in Sardis, had onely a Name to Live, Revel. 3. 1; and the whole Church in Laodicea, was stark naught, Rev. 3. 16. Some venemous Toads may lurk under the Stones of these Mystical Temples, having crept in unawares, Gal. 2. 4. Gospel Churches should not consist of any, save such, who are more than Babes in Christ, 1 Cor. 3. 1, which was typi­fied of Old, by the Lord's Excluding Levites, and his Admitting none but Priests, to enter in­to the Temple or Tabernacle, Numb. 18. 2, 3; but yet these Churches may possibly be made up of such, who have nothing of Christ in them.

3. Saul was an Israelite by Birth, 1 Sam. 9. 1, and not onely by Religion, as Proselytes were; which Paul hinteth as an Additional Pri­viledge, when he saith, that he was an Hebrew of the Hebrews, Phil. 3. 5, without any mixture of Gentilisme in his Lineage. And one of Sauls Progenitors is said to have been a mighty man of Power, 1 Sam. 9. 1. Both which were Pri­viledges, not to be despised. Paul reckoneth up Eight several Prerogatives, comprehended in that One, of being Israelites; to whom per­taineth the Adoption, and the Glory, and the Covenants, and the Giving of the Law, and the Service of God, and the Promises, whose are the Fathers, and of whom as concerning the flesh Christ came, Rom. 9. 4, 5: all which Saul must [Page 48] be confessed to have shared in, because he was an Israelite. And thus poor carnal Creatures, may be of Israel, and yet not Israel; they may be the Seed of Abraham, and yet not Children; they may be the Children of the Flesh, and yet not the Children of God or of the Promise, Rom. 9. 6, 7, 8. Such may descend of godly Parents, which is no contemptible Mercy, since by that means they may share in the benefit of their Prayers and Education, whereby the Lord is pleased many times to work the same unfeigned Faith in them, which first dwelt in their Proge­nitors, 2 Tim. 1. 5. Such may be admitted into the Number and Fellowship of those, who are not Polluted with any gross Gentile intermix­tures; who have been as it were Fathers in point of Faith and Duty; who have continued true unto their professed Principles in the midst of their manifold Temptations; and have not only espoused Christs Truths and Wayes in a day of outward Prosperity, as the generality of Jewish Proselytes were wont to doe. They may seem to be the Prime Owners of all the Saints Privi­ledges, in point of Adoption, Glory, Covenants, Ordinances and Promises; and of Such may Christ's Dispensation come, as to its more Out­ward or Fleshly part; the Gospel of whose Vi­sible Kingdom may be first Preached or Tendred unto them, who yet may not enter thereinto, through Unbelief; but may Oppose and Perse­cute it, to their own destruction, by reason of their Carnality.

4. Saul came of the Tribe of Benjamin, 1 Sam. 9. 1; which was another of those Privi­ledges [Page 49] that Paul sometimes gloried in, Phil. 3. 5; and not without some seeming ground. Benja­min was Jacobs youngest and best beloved Son, by his dearly beloved Rachel, whom therefore he called Benjamin, or the Son of his Right Hand, Gen. 35. 18; in whose Life was Jacobs life bound up, Gen. 44. 30; whom Moses call­eth the Beloved of the Lord, that was to dwell in safety by him, and promiseth that the Lord should cover him all the day long, and dwell be­tween his shoulders, Deut. 33. 12; because So­lomon's Temple, that was the Place of Gods Ha­bitation, was built within Benjamin's Lot, in Jerusalem, Psal. 48. 2, the North part of which City was given to Benjamin, Josh. 18. 16. 28, as the South part was to Judah, Josh. 15. 63; by which means these two Tribes were united into One, and did joyntly cleave unto the House of David, and the true Worship of God, when all the rest fell off, 2 Chro. 11. 12. This famous and renowned Tribe did Saul come of. And thus poor carnal Creatures, may be of that Num­ber, who are Israelites or Professors of a more than ordinary rank, being called, The Sons of their Fathers Right hand; and some of which sort may afterwards be highly Dignified, by reason of their near Affinity or Neighbourhood with Judah the Tribe of David, or with Pro­fessors of the highest Order. Those may be Da­vids next Neighbours, in point of visible De­scent; who yet are far differing from him, as to his Heart or Disposition. Nay; false-hearted Professors, may come forth out of the very Waters of Judah, Isa. 48. 1, or be of the same [Page 50] Society with the Best and Noblest Saints that are. When Christ shall come, as he will then take to himself, one of those two Women that are Grinding at the Mill, Matt. 24. 41, which was the work of Bond-women, Exod. 11. 5, Isa. 47. 2, to signifie that Bond and Free are all one in him, Cat. 3. 28: so also he then will sever those two that be in the field, Matt. 24. 40, or such as are both of them honestly employ­ed, in Flowing, or Sowing or Reaping, or look­ing after their [...]locks, in the Letter or Mystery: Nay and then there shall be two in one Bed, the one shall be taken, and the other left, Luke 17. 34; intimating that Christ will then sever between such Professors, who have sometimes been very Intimate Companions, lying in each others Bosome, and in the same Bed, which is put to signifie Divine Appointments, Cant. 1. 16.

5. Saul was a very choise and goodly young Man, being higher by the head and shoulders than any of the People, 1 Sam. 9. 2; whom therefore both God and the People chose to be their King, 1 Sam. 10. 24; and in which re­spect Samuel was apt to think, that Davids el­dest Brother should have succeeded him, because he was such another, 1 Sam. 16. 6, 7. And thus a Carnal Israelite at this day, may seem unto an eye of flesh to be very choise and goodly, at leastwise when in the Youth or Prime of his Pro­fession. He may have much of the first Adam's Comeliness, or Gods Essential Image, conferr'd upon him. He may have choise Natural parts, and Moral Accomplishments, and common Gifts. [Page 51] He may have the Tongue of Men and Angels, and yet be as sounding Brass, or a tinckling Cym­bal, 1 Cor. 13. 1. [...]e may have the [...]leight of speaking and yet be but a cunning crafty fel­low in the Scripture phrase, Eph. 4. 14. He may abound with the Enticing words of Man's Wisdom, and yet have no acquaintance with the Spirit, 1 Cor. 2 4. He may in such things be higher by the Head than Samuel or David, or the Best that are. And upon that account he may be too much esteemed by Samuel, and Idolized by others, and suffered by the Lord to bear sway for a certain time, untill a Better come. But as Davids Dispensation doth [...]et up, so the Lord will wean his true Prophets from such empty Vanities, and they shall then know that a David is far better than a Saul, notwithstand­ing all this outward Bravery. Such Midianitish fair Faces did sometimes tempt Israel unto Ido­latry and Whored [...]m, by calling them unto their Sacrifices, Num. 25. 1, 2, who therefore were all cut off, Num. 31. 17; to signifie that God will bring Sauls Person into Contempt, and such like fleshly Excellencies, which have been stum­bling-blocks in others way, together with the advancement of his Davids, who are his Second Choice, or Workmanship created in Christ Jesus, Eph. 2. 10, who is the express Image of his Person, Heb. 1. 3, which is more spiritual and hidden, Joh. 6. 46; whereas the first Adaman! all his meer Natural Seed, were onely made af­ter his First or more General or Essential Image, and not his Personal, Gen. 1. 26.

6. Saul was Beloved of his Father, as ap­peared [Page 52] by his Sorrowing for him, when he had been a little Absent, and saying, What shall I do for my Son? 1 Sam. 10. 2. And David hinteth that the Daughters of Israel had cause to mourn over Saul, when he was Dead, 2 Sam. 1. 24, as himself seemed to doe, with a very Patheti­cal Lamentation, v. 17: which was no despi­cable Priviledge, and therefore it is recorded unto Jehoram's shame, that he Departed with­out being Desired, 2 Chro. 21. 20; which Saul did not, since Mourning doth evidence Desire: And thus a common Israelite may be Desireable, and possibly may Deserve to be so, as Saul did at his Fathers hand by being obedient to his Command; and at the hands of others, by en­riching them with the Spoils of his Battels. Such may have after their Decease a competent testi­mony born unto the Honour of their Name, and according to the measure of their worth. Some may wish for the continuance of such as stand in Davids way; and David himself may lament the Death of Persecuting Saul because he was his Father, and of Rebellious Absalom because he was his Son. But what advantage would it be unto such in Hell, in case they knew that some did Commend them upon Earth? And yet they were onely some of the vain Daughters of Israel that wept for Saul, and meerly because of some lesser Toyes that he was wont to please them with; whilest David's Lamentation might be with a Drie eye, and without any great store of Inward sorrow, as appeareth by his Order at the same time to teach the use of the Bowe, 2 Sam. 1. 18; and it may be he then did more [Page 53] lament upon the account of Jonathan than of Saul, for whom he was Distressed, v. 26; or be­cause of his being Related unto Saul; or be­cause Israel was reproached by the Manner of his death; or because that some Moral good things were destroyed in him; or to evidence that himself had no hand in his Destruction, as in the case of Abner, 2 Sam. 3. 33, 36. Phari­saical Professours aim chiefly at the Glory of men, and they have that Reward, Mat. 6. 2; at leastwise from their carnal Relations, and such as are apt to be taken with lower things.

7. Saul was Advanced to the Crown by those two significant Ceremonies of being Kissed and Anoynted, 1 Sam. 10. 1; his own Supremacy being hinted by the Oyl, Psal. 45. 7; and the People's Subjection by the Kiss, Psal. 2. 11, 12: which Priviledge was conferred upon him, be­fore David was ever spoken of. Those may outwardly be advanced unto the greatest height, who are not men after Gods own heart and be­fore their Betters. Solomon had seen Servants upon Horses, and Princes walking as Servants upon the Earth, Eccl. 10. 7. Christ was a Prince, (and in the eyes of wise men, a King, Matt. 2. 2.) who yet was seen walking upon Earth in the form of a Servant, Phil. 2. 7. They that work wickedness may be set up, Mal. 3. 15; whose Portion is in this Life, Psal. 17. 14, and who are not Plagued like other men, Psal. 73. 5. To be sure, till Davids Dispensation doth begin, it will be but bad judging of a Gospel-Saint by out­ward Happiness. Men after Gods own heart are Designed to be uppermost, Rev. 5. 10; but in [Page 54] the mean time, Di [...]es is served before Lazaru [...], Luk [...] 16. 25; and Saul before David; and the four Beasts before the Saints the High Ones, Dan. 7. 17, 18; that so there might be a Mysti­cal Sun and Moon to be confounded, when the Lord shall Reign before his Ancients gloriously, Isa. 24. 23. But Sauls being thus Advanced, doth also hint unto us, that inward Authority and Power, which a man not after Gods own heart may be inv [...]sted with; by which he may be able to Rule himself (as Saul did the Israelites) and also to save himself from some grosser Tempta­tions, typified by those Phil [...]stin [...]s, whom Saul was Anoynted to save his People from, 1 Sam. 9. 16; and in which respect, such a one may goe Before a David, (as the Fir [...]t A [...]m did be­fore the Second) whom yet (for Kind) he is In­feriour unto.

8. Saul was found out of God, being sent by him to Samuel and forespoken of the day be­fore, in Samuels ear, as if it had been some more than ordinary Secret, 1 Sam. 9 15, and in a way of some kind of Mercy unto his People to save them out of the Philistines hand, v. 16; who also was chosen afterwards by Lot, 1 Sam. 10. 21, and when he could not be found, God told the People where he had Hid himself, v. 22. What a marvellous proof was here of Gods having a special hand in Sauls preferment; both by his Designation, S [...]n [...]ing, Anoynting, Choice and [...]inding out; and yet this Saul was not accord­ing to Gods own heart, either as to his Perso­nal or Political capacity. There may be much of God to be observed, in a meer Natural man's [Page 55] Advancement, and in the setting up of a Worldly Form. Such things may be effected by a special hand of Providence; and the Building of Saul's House may be Represented or Revealed unto a Samuel, 1 Sam. 9. 15, as that of Davids was to him, 2 Sam. 7 27, the words in Hebrew being the same in both places. When carnal people will needs come uner a Worldly Dispensation, the Lord may assign the Person that shall manage it; who may have that Honour put upon him, without his seeking for it, nay though he seem­eth willing to have been without it. The very Appearance of Saul's Humility in Hiding him­self among the Stuff, was thus Signally witnessed unto from Heaven. There may be very little Outward difference to be discerned, between Saul and David, as to the Manner of their re­spective Exaltations. Nay and a common Israe­lite may thus be advanced by the Lord, to save his poor People out of the hand of more grossely prophane Philistines.

9. Good Samuel was strangely overpowred to fall in with Saul; who honourably entertained him, 1 Sam. 9. 22, 23, 24; and then Privately Anoynted him, 1 Sam. 10. 1; and then Publick­ly recommended him unto the People, 1 Sam. 10. 24; for all which Samuel had a special and Peculiar Warrant, which cannot ordinarily [...]e expected by others, who yet may fully be per­swaded to comply with the like Person and In­terest, and wherein the Lord may have an over­ruling hand. And thus honest Jehon [...]d [...]b may give his hand to Jehu, 2 Kings 10. 15; and Bar­nabas may also be carried away with some mens [Page 56] Dissimulation, Gal. 2. 13; as many good men have been of later years deluded with an hypo­critical generation, so as to fall in with the People of Gods wrath, who fully answer unto Saul. A false heart may Deceive both himself and others, 2 Tim. 3. 13. All Saints have not a Spirit of Discerning, 1 Cor. 12. 10; and Paul himself did sometimes style Demas his Fellow­labourer, Philem. 24, who proved an Apostate afterwards, 2 Tim. 4. 10; and therefore Paul durst not say that he was confident, but onely perswaded of the Faith of Timothy, 2 Tim. 1. 5; and his Confidence concerning others, is Quali­fied by his Adding, as it is meet for me to think, Phil. 1. 6, 7. Most men are apt to see with others Eyes, which at the best are but Eyes of Flesh, Job 10. 4, and are apt to be taken with out­ward Appearances, as Samuel was with Eliab's Countenance, 1 Sam. 16. 7. Indeed the spiri­tual Man is best able to judge, 1 Cor. 2. 15; but there are few such; nor is it certainly known to others, who those are; and the Best that are, may be mistaken. Let the Opinion of Holy and Judicious men, concerning Things or Persons, be duely weighed, together with their Grounds and Reasons; but let us alway remember, that Man's Judgement is a very small thing compa­red with God's, 1 Cor. 4. 3, 4, and seemeth to be one of those Golden Idols which shall be ut­terly Abolished, and cast unto the Moles and Bats, or left with such whose Eyes are Blinded, Isa. 2. 18. 20.

10. Saul was Confirmed in a good Opinion of his present state, by many Signs and Won­ders [Page 57] which were foretold, 1 Sam. 10. 2, 3, 5, and which came to pass accordingly, v. 9; all which Providences did doubtlessely much en­courage him to think, that God was not Dis­pleased with him, who yet was given in Wrath, Hos. 13. 11. And thus an Abhorred Thing or Person, may be accompanyed with many strange Providential Attestations. What an encoura­ging Providence was that, when five or six thou­sand of the Men of Ai, were able to Exani­mate six hundred thousand Israelites? What a Providence was that, when the Jews little Horn did cast down some of the Host of Heaven, Dan. 8. 10; and when the Christian Little Horn did Prevail against the Saints, Dan. 7. 21, having pluckt up three of his fellows by the roots, v. 8? The Assyrian is encouraged to fight against Jeru­salem, and to think that God had sent him, 2 King. 18. 25, because of his former successes, v. 33. Some men are Providentially Established for Correcti­on, Hab. 1. 1 [...]. There are some meerly Trying Providences, which they may easily mistake the meaning of, who cannot distinguish between the Lords Highest Permissions, and his Lowest Ap­probations. How hastily may an Inheritance be gotten, and yet in a way of Sin, Prov. 20. 21? How happy may Proud men be, and those that Tempt God be even Delivered, Mal. 3. 15? Extraordinary Providences are duely to be ob­served and improved, but yet not to be compa­red with the Scriptures, as a Rule for Judge­ment. Saul had a clear word from God, by which he might sufficiently have known the sin­ful nature of his present undertaking, 1 Sam. 8. [Page 58] 7. 11; which he not heeding, was therefore justly Hardened by after-Providences of a con­trary seeming nature. Such as receive not the Truth in the Love thereof, 2 Thess. 2. 10, are justly given up to [...]trong Delusions, v. 11, oc­casioned by Deceitfull Signs and Wonders, v. 9.

11. Saul was spirited for that work which God had called him to, and coth seem to have been furnished with a pretty stock for that end, as appeareth by Samuels bidding him to do as occasion served, for God was with him▪ 1 Sam. 10. 7. The Lord doth not use to employ any, whom he doth not also competently fit for such a purpose: and if Saul was thus Qualified much more might David hope that he should be dealt with accordingly. But a carnal Professor and a Worldly Administration, may be accompanyed with much of Gods presence, in a way of Out­ward Communications: and a Prodigal Son may have his Portion put into his Hand, Luke 15. 12; while the better Husband of the two, hath no­thing but from Hand to Mouth, v. 29. When Davids Dispensation shall be on foot, the Lord will then be for a spirit of Judgement to him that sitieth in judgement, Isa. 28. 6; and as an Assurance thereof, some more unworthy Things and Persons may have a little Taste or first Fruits of such a Mercy. Christ is the Head of every man, 1 Cor. 11. 3; and as he is an Head, he doth bestow some kind of Gifts even upon those who are Rebellious, Psal. 68. 18. Let not the wise man glory in his wisdom, nor the mighty man in his Might, unless he doth also truley un­derstand [Page 59] and know the Lord, Jer. 9. 23, 24. Not many Wise men after the flesh, not many mighty men are called, 1 Cor. 1. 26. When we are tempted to Boast of these lower Attainments, let us remember Saul.

12. Saul was endowed with the Gift of Pro­phesying, 1 Sam. 10. 10, when he met with those who had that Spirit; which made them that [...] him formerly, to wonder, v. 11; till [...] th [...] put the rest in mind, that God was the Father of such Gifts, who might bestow them where he pleased, v. 12; notwithstanding which, it be­came a Proverb to signifie some very strange Occurrence. Which Spirit he was acted by at the first, as a confirming [...]ign of God's having called him to that Place and Office of a King, 1 Sam. 10. 6; and at another time, to prevent his doing mischief unto David 1 Sam. 19. [...]9. 23, 24. Which Prophets of Old, were imme­diately inspired of God, to utter strange Hid­den things, that were not to be known in any ordinary way: and so that Gift of Prophesying doth fitly answer, to some more than Ordinary measure of Acquaintance with the Mind of God, together with ability to utter it, which may in these latter dayes befall the Person or Dispen­sation of a wicked Saul. Wretched Balaam was an extraordinary Prophet; and some workers of Iniquity will plead, that they have prophesied in Christ's Name, Matt. 7. 22, 23; and he may have the Gift of Prophesie, and understand all Mysteries and Knowledge who yet is Nothing, 1 Cor. 13. 2. Poor carnal Creatures, by vertue of some more External Communion with Christ, [Page 60] may be able to derive this kind of Influences from him; as the Ivy doth draw much sap from that Oak which it doth embrace, although it hath a distinct Root of its own. When Saul was in Company with Prophets, he became like one of them; and many Professors are, according to the Nature of their Company, from whom when parted, they are like other men. But Saul was not at all spiritually advantaged by his Gift; no more are Hypocrites by their Knowledge. Saul also was but seldom thus exercised; and the Discoveries of Gods Mind to false hearts, are very Thin and Rare, in comparison of others. And let it be observed in the latter dayes, whe­ther some mens extraordinary Light, be not sub­servient unto the securing of God's Anoynted Ones, as Saul's Spirit of Prophesie was unto David's safeguard.

13. Saul was received by the Generality of the People, with shouting, 1 Sam. 10. 24, and great rejoycing, 1 Sam. 11. 15. Woe be to that man whom All speak well of, under a corrupted state of things, Luke 6. 26. Indeed Christ will be the Desire of all Nations, Hag. 2. 7, and then Ten men (or a considerable Number) of all Lan­guages, shall take hold of his skirt that is a Jew, Zech. 8. 23: but so long as the Beast doth Reign, the World will wonder after him, Rev. 13. 3; and till the Assyrian be destroyed, all the Neigh­bouring Nations will joyn with him against Gods Israel, Psal. 83. 5, 6▪ 7, 8. How miserably are they Deluded, who judge their Condition happy, because they are Generally approved. If Num­ber might be a lawfull Judge, I should alway [Page 61] like that Thing or Person best, who have the Mi­nor Vote; especially when the Verdict is brought in by such a Jury as Saul's was, who were apt to quarrel with God's Appointment, because of some men's failings under it, 1 Sam. 8. 5; who would be like other Nations, contrary to God's revealed will, 1 Sam. 8. 5. 7; who were resol­ved upon their own will, v. 19, though God had told them it would be to their after sorrow, v. 18; who did Reject that which themselves con­fessed they had no just ground to Except against, 1 Sam. 12. 4; who were for an Accommodati­on with Idolaters, rather than expose themselves to outward d [...]nger, 1 Sam. 11. 1; and who still Persisted in what they had acknowledged to be a Sin, 1 Sam. 12. 19: all which are cleer Cha­racters of meer carnal Israelites▪ whose general good Opinion one like themselves may have, in relation to his Person and Practice, though ne­ver so much unlike unto the Heart and Mind of God.

14. Saul had a Band of men whose hearts the Lord himself had touched; wherein the Lord consulted both for his Honour and Security, by choosing for him this Royal Life guard, 1 Sam. 10. 26. And when he was in imminent danger afterwards, by David and his Party, how won­derfully was his life preserved, though David had a sufficient Advantage and Provocation, 1 Sam. 24. 10, & 26▪ 8. How sorrily do some ground their good Opinion of themselves, meer­ly upon the Lords preservation of them in such a Course or Practice. Great Transgressors may strangely be Delivered, and yet be Reserved [Page 62] (as Saul was) for some more Exemplary Punish­ment. As Israel marched through the Wilder­ness, they were not to meddle with the Edomites, Moabites, and Ammonites, who yet were such as the Lord hated. It would have been too great an Honour for Saul to have died by Davids hand. God is the Saviour of All, though more espe­cially of such as do Believe, 1 Tim. 4. 10. The Lord's People in the latter dayes may strangely be overpowered to let those provoking Adver­saries alone, who are designed to be destroyed by some grosser Interest. Such may be remark­ably secured for the time being, who yet are far from being after Gods own heart.

15. Saul was despised by the men of Belial, 1 Sam. 10. 27; which may be reckoned among his Priviledges, since that is one part of a Godly man's Portion, to be abused by the World. But Errour may suffer as well as Truth; and an Hy­pocrite may lye open to some kind of Persecu­tion. The Nations sometimes fell foul upon one another, as well as upon God's Israel. The Phi­listines hated Saul, as much as he did David. Civility hath its Enemies, as well as Christianity; and therefore let none judge himself to be more than a carnal Israelite, meerly because he is De­spised or Maligned by a Grosser Interest.

16. Saul was employed by God, in some spe­cial and publick service against the Amalekites, 1 Sam. 15. 3: and his Dispensation in the latter dayes will be eminently to be known, by some such required service, viz. the utter destruction of that Worldly state of things, which Amalek typified. In a great House, such as God's is, [Page 63] there is some work for Slaves, as well as Chil­dren or more Honourable Servants. Had there not been some special work for Saul, he should never have been so furnished and owned by the Lord as he was. A more than ordinary Call, to some eminent work or service, may be the por­tion of a meer carnal man. But Saul's employ­ment had much of Revenge and Violence and seeming Cruelty in it, 1 Sam. 15. 2, 3: and God foresaw, that he being left to himself, would slub­ber it over, in order to his being rejected there­upon, as had been formerly threatned, 1 Sam. 13. 14: and Saul's heart was hereby Lifted up, as appeared by that Place (or Hand, as it is in the Hebrew) which he set up in the way of his Return, 1 Sam. 15. 12, as a Monument of what his Hand or Sword had done. Carnal Professors are only set about some courser work; and that seeming Dignity doth prove a sad snare unto them, occasioning their Pride and Downfall; as those are most apt to be well conceited of their Duty, who have least cause, both in relation to its Nature, Management and Consequents. Whereas David was more nobly employed, more Graciously assisted, and generally more Humble afterwards.

17. God prospered Saul in what he went a­bout. In his Expedition against those wicked Ammonites, he slew the generality, and scatter­ed the remainder, so that Two of them were not left together, 1 Sam. 11. 11: and in his next at­tempt upon the insulting Philistines, his Son Jo­nathan and his Armour-bearer slew twenty men within half an Acre of land, 1 Sam. 14. 14, [Page 64] whereupon both the People, Garrison, and Spoilers [...] ▪ [...]nd the Earth also Quaked, v. 15. and the Multitude melted away, Beating down e [...]ch other, v. 16. 20, which was a Taste of that Cup which the Lord hath reserved for his own People in the latter dayes, Psal. 83. 9. Isa. 10. 26. Judg. 7. 22. Ezek, 38. 21. Zech. 14. 13: and in his present Enterprize against Amalek, he destroyed all the common sort of people, 1 Sam. 15. 8, from Havilah to Shur, v. 7: from whence it doth appear, that these Amalek [...]tes had now over-run the Ishmaelites, since those Ishmaelites of old are said to have dwelt from Havilah unto Shur, Gen. 25. 18; as indeed men of an Ishmaelitish Spirit, (or such whose Principles are mainly formed up accord­ing to the Dictates of Natural Reason, as Ish­ma [...]l was Born by the strength of Nature, and not through the strength of the Word of Pro­mise, as Isaac was) may be expected within a while to turn into Amalekites, who typified such as are more grossely Worldly, both which did successively inhabit that land of Havilah, where there was Gold, and the Gold of that Land was Good, Gen. 2. 11, 12; which holdeth true, both in the Letter and Mystery, with re­ference unto these mystical Ishmaelites and Ama­lekites, who have the Best Worldly good things among them, and it may be some better things also, shadowed out by Gold; which they are wont to wear in publick view, as the other did of Old, Judg. 8. 24, much glorying in their outward Bravery; which G [...]deon made an Ephod of, and all Israel went a Whoring after it, v. 27; [Page 65] so prone we are to Idolize what may be the Por­tion of Ishmael and Amalek; which shall do well to be duely weighed, especially when Judges shall be restored as at the first, according to the Promise, Isa. 1. 26. But in all these several Ex­peditions before mentioned, Sau [...] prospered mar­vellously. And thus three of the former Horns, are pluckt up by the Roots, before the little Horn, Dan. 7. 8, and by him, v. 24. A self-seek­ing Jehu may be blessed with Success against wicked Ahabs House and Interest, untill there be none remaining, 2 Kings 10, 11. An Hy­pocrite may be enabled to cast out Devils, Matt. 7. 22, and to deliver himself and others from under the Oppressing power of many dangerous Distempers and Temptations. Let us not there­fore Rejoyce, meerly because such Devils are subject to us, as those did Luke 10. 17; unless we have also good ground to hope, that our Names are written in Heaven, as Christ there hinteth, v. 20

18. Saul was the Object of good Samuels Grief and Crye, when he under [...]tood of God's Repenting that ever he had set him up, 1 Sam. 15. 11; and though Samuel came no more to see him, yet did he Mourn for him still, v. 35; who formerly had Prayed for him▪ 1 Sam. 12. 23, and Taught him, v. 24, and forewarn'd him in case he should do Wickedly, v. 25. It is a pre­cious priviledge to be remembred in Prayer by living Saints, 1 Sam. 7. 5; and that which a Gracious heart doth value at an high rate, Rom. 15. 30: but yet Abraham did Pray for Ishmael, Gen. 17. 18, with whom Gods Covenant was [Page 66] not established, v. 19, 20, 21. The fervent Pray­er of a Righteous man availeth much, Jam. 5. 16; but sometimes the Lord will not be prevailed with▪ by holy J [...]r [...]my, Jer. 7. 16, or Moses and Samuel, Jer. 15. 1, or Noah▪ Daniel and Job, Ezek 14. 14. The Saints Tears are precious, and put into God's Book, Psal. 56 8; but ma­ny heavenly showers descend upon the Sea and Wilderness▪ notwithstanding which, the one is still Salt, and the other Barren. Happy is he, on whose behalf Christ intercedeth, Luke 22. 32, for him God heareth alway, Joh. 11. 42; but the best of his Servents may Grieve and Crie all Night, and Mourn unto their death, and yet be no more Heard for some, than Samuel was for Saul. Though also we may observe that Samu­el lived under a Lower Dispensation, and had a chief hand in Sauls Advancement, who therefore might Mourn more than his share came to, upon a self-account, as Abraham did for Ishmael, be­cause he was his [...]on when bid to Cast him out, Gen. 21. 10, 11: and so the Rejecting of a Soul, may be Lamented more by men of Samuel's pitch, than it is by those who answer unto Da­vid.

19. Saul was oft-times Providentially hinder­ed from Effecting a sinfull purpose. He was not (that we read of [...] such an outragious Tyrant, as Sa [...]uel bad the People look for, 1 Sam. 8. 11, 12. He was hindred by the People from putting Jonathan to death, a [...] he had rashly sworn, 1 Sam. 14 44, 4 [...]. Though he would fain have sp [...]red [...]g, yet A [...]ag [...]ied, 1 Sam. 15. 33. And though he oft endeavoured to have killed [Page 67] David, and Jonathan for his sake; yet did the Lord Prevent him, in relation to them both. Next unto being Sanctif [...]ed, it is a Mercy to be Restrained; and yet a Divine Chai [...] doth not alter the sad state or Nature of a Devil▪ Ju [...] [...]. Men shall be judged another day, according to what they would have done as Christ hinteth, in charging them with Stoning him. Joh [...]0▪ 32, who then had onely taken up Stones for such a purpose, v 31. Saul might as well have acted unto the Height of Sa [...]u [...]l's Prediction as d [...]e what he did; nor was it any Thank to him but to the People, and self love in him, that J [...]n [...] ­than was not put to death he did design the Life of Agag, if Samuel had not then snatcht away the Scepter from him for a while, [...]rhaps to signifie, that Worldly things shall be de [...]royed, though seemingly in [...]n [...] way let [...]ul do what the can▪ and Dav [...] was e [...]live, be­cause Saul could not come at him. Though fleshly lusts were in Appearance mortified, yet if this were not through the Spirit of [...]hri [...] it would not evidence true Life or Sonship, [...]om. 8. 13, 14; much less, if they be only Re [...]trained, and by a man's Own Spirit too, or by the m [...]r O [...]erpowering hand of others.

20. Much of the Lords Forbearance and Long suffering was exercised towards Saul; whom God endured with much Pati [...]nce by the sp [...]ce of Forty years [...]ct. 13. 21: and though [...] the Two years and 1 Sam. 1 [...]. 1, he had a suffi [...]ent proof of his Disobedience, v 13 yet di [...] he then onely Threaten him, v. 14, but no [...] [...] him, till his next miscarriage, 1 Sam. 1 [...]. 2 [...] ▪ [Page 68] notwithstanding which Declared Sentence, yet God continued him, (as some think seven years at least) although Saul then grew every day worse and worse untill his Death. Thus Pharaoh had his Respites, Exod. 8. 15; and about the time of Forty years did God suffer the Manners of Israel in the Wilderness, Act. 13. 18; to shew his wrath, and to make his Power known, together with the Riches of his Glory on the Vessels of Mercy, Rom. 9. 22, 23. God had some work for S [...]ul to doe, if it were but only to correct and trye his Servant David; and till that work be wholly performed, the proud As­syrian himself is not reckoned with, Isa. 10. 5, 6. 12. Saul did some Good; and upon that ac­count was the House of Jehu continued unto the Fourth Generation, 2 King. 10. 30. Saul was the nex [...] Neighbour unto David, who was a type of Christ; and Christ would encourage his Own, by giving them to see how courteous he is to others. Samuel did plead hard with God for Saul; and God would have all to know, that next unto his own Son, his People are the most prevailing Advocates. And though Saul himself was David's Enemy, yet Jonathan did love him dearly; and many times a wicked Pa­rents Life is lengthned out for the sake of a god­ly Child. Next unto saving Mercy, it is a Privi­ledge to be spared; but yet this is nothing save what an Hypocrite may share in, unto the Mul­tiplying of his Sin, and the Aggravation of his following Judgement, Rom. 2. 4, 5.

From all which several Priviledges, conferred upon Saul, we may safely inferre; that a meer [Page 69] carnal Professour, may be a visible Saint; a true visible Church-member; descended of godly Parents, and related to the best Society upon Earth: the very next of Kin unto a man after Gods own heart: desired while alive, and mourn­ed for at his death: outwardly advanced above the Best: eminently sought out of God: ap­proved of by godly men: and marvellously con­firmed in a good opinion of their present state: Such may be Spirited for their work: admira­bly Gifted: applauded by the Generality of so­ber Israelites: wonderfully secured from im­minent Dangers: maligned by a grosser Interest: employ'd by God in some special Service: ac­companyed with Success: earnestly prayed for by some of God's People: stopt in a sinful way: and endured with much Long-suffering. All this, and much more, may be the Portion of an Hy­pocrite, or of one who is not after God's own heart, and whose Mercies are not like Da­vid's.

Ʋse 3. Thirdly and lastly, If Saul were not after God's own heart, notwithstanding all his seeming Excellency; let all so [...]ts of Persons th [...]n be hence Disswaded, from b [...]ing Quieted in Sauls Condition, or satisfied with his Attainments. And one would think that there needed no other Argument, but onely this, that Saul was not after the heart of God, in Point of Priviledge or Duty; since the Scripture doth count him suf­ficiently miserable, who cometh short of the Glory of God, Rom. 3. 23. But yet in order unto the further setting home of this Dehorta­tion, [Page 70] let these following Considerations be duely weighed, from whence we may see, in Saul's Example, what may [...]e the dolefull portion of such a one.

1. Saul was a Worker of Iniquity; a wicked Transgressour; and in effect an Heathen: so Da­vid styleth him, Psal. 59. 2. 5, and in relation to his being Persecuted by him, especially when he sent to watch and kill him in his own house, as the Title of that Psalm doth intimate. This is the Persecutors proper Name, although he may be by some miscalled Religious. And thus doth Paul style himself, so long as he was a Saul, although he did it ignorantly, 1 Tim. 1. 13. There are some Gentlemen thieves, and there are un­suspected Sinners; but it is not a Velvet Mask that can hide a Deforme [...] face from the Heart-searcher's eye. John had that Mystical Whore discovered to him, notwithstanding all her Glo­rious and Sacred Colours, Rev. 17. 4 5. Such as pretend to Sanctity, and yet Act Abominably, are a Smoke in God's Nose, whom he will recom­pense into their Bosom, Isa. 65. 4, 5, 6. An Hy­pocrite may Justifie himself, and highly be e­steemed by Men, but is Abomination in the sight of God, Luke 16. 15. And how will it fill their faces with Confusion, when Christ himself (whom David typified) shall call them workers of I [...]iquity, who have both Preach'd and Pro­phesied, and [...] out Devils in his Name, Matt. 7. [...], 2 [...]. If a man be not after God's own heart as to the Main, he is no better than a Worker of Iniquity, whatever Profession he may make, and shall be one day bid to De­part [Page 71] from Christ, as having never been known by him.

2. Saul was given in Anger, Hos. 13. 11; notwithstanding that he was by God himself both sent, 1 Sam. 9. 16, and [...]noynted, 1 Sam. 10. 1. and Confirmed, v. 7, and Spirited, v. 9, and Chosen, v. 21. Which Divine Anger, did evi­dence it self by several Symptoms. Saul was a poor carnal Creature himself, so also were the People that did desire him: now a Carnal man can see no Divine [...]ove in any of his Enjoy­ments, since he is only a Child of wrath, Eph. 2. 3. Again, Saul was given, in a meer Per­missive way, and expressely contrary to Gods signified Approbation, 1 Sam. 8. 7: now that which directly crosseth God's Revealed Will, viz. Success in a way of Sin, must needs come in a way of Anger. Again, when Saul was first desired, it displeased the Prophet Samuel▪ and he Prayed against it, 1 Sam. 8. 6: now that which doth justly grieve their Spirits who have the Mind of Christ, must needs be done, (or suf­fered to be done) in [...]nger. Again, Saul was desired, that so Gods Israel might be like unto all the Nations, 1 Sam. 8. 5. 20: now that which tendeth to confound the World, and Visible Saints together, in opposition to an Instituted Se­paration, must needs be Permitted in a way of Anger, since God is at utter Enmity with the World, Jam. 4. 4. Again, God did foretell, that Saul would prove unto their sorrow, who had desired him▪ 1 Sam. 8. 18: now that which the Word of God declareth to be the just matter of Repentance, must needs be the fruit of Man's [Page 72] Sin and God's Anger. Again, Saul was Given in answer to that Inordinate desire, which would not be overpowered by the Purest and strongest Reasons, 1 Sam. 8. 19: now the granting of an Impetuous and Unreasonable desire, must needs be in a way of Anger, Psal. 81. 11, 12. Again, Saul did not satisfie the People in point of Con­tent and Service, as was Expected by them: now that which doth not compet [...]ntly answer its designed End, may be suspected as a Fruit of Anger; as Israel's Quails were, notwithstand­ing which they were Lean, Psal. 106. [...]5, and were not yet Estranged from their Lust, Psal. 78 2 [...], 30. Again, Saul was a Wicked man, Psal. 7. 9: now when a wicked man is set over a People, it must needs be in a way of Anger, since that is represented as an heavy Curse, Psal. 109. 6 Again, Saul proved a sad Snare unto his People, generally overpowring them to joyn with him in Sin: now that which doth bring in Sub [...]ction to such Tem [...]tations, is done in An­ger. Again, Saul was Removed in Wrath, H [...]s. 13. 11: now that which is so taken away, must needs have been so Given, since New-covenant Gifts are without Repentance, Rom. 11. 29. A carnal Professors Priviledges are all given in Anger.

3. Saul's Kingdom did not Continue, 1 Sam. 13. 14; so that in effect, his being Anoynted thereunto, did onely amount unto a Visibility of Interest therein; or rather unto a bare Tender thereof▪ upon some f [...]lli [...]le Condition, which never had any good Event; the Instability of whose Priviledges in that respect, did fitly an­swer [Page 73] unto the nature of his Duty. Which Dis­continuance of his Crown, was Emblematically hinted to him, by his being Anointed with Oil out of a Glass or Vial, which is a very Brittle vessel, 1 Sam. 10. 1. whereas David was Anointed with Oil out of an Horn, that is not so easily Broken, 1 Sam. 16. 13. so also was Solomon his Son, 1 Kings 1. 39. the latter of which was a Type of Christ, whose Throne is for Ever and Ever, Ps. 45. 6. as David was of the Saints, who also shall possess the Kingdom for Ever, even for ever and ever, Dan. 7. 18. Now Sauls Kingdome might therefore be said not to continue, partly because he was Threatned by the Lord to be Re­moved, upon his Sin, 1 Sam. 13. 14. which Divine Word was as a Worm at the Root of his Dignity: and Partly because that none of his Posterity Succeeded him, to keep up his Name, save onely for a while, which was not worth the speaking of: but Principally because that Davids following Dispensation, did Really differ from Sauls for Kind, however they might in Appear­ance seem to be of the same nature, from Davids sitting in Sauls Throne, and being his Son▪in-law. And thus, an Hypocrite may have great Hopes, but they are like a Spiders web, Job. 8. 14. spun out of the Bowels of his own Obedience, catch­ing nothing but sorry Fl [...]es, and likely to be soon swept down with Gods Besome of Destruction. He may lean upon his house, but it shall not stand; he may hold it fast, but it shall not endure Job 8. 15. His Priviledges are treasured up in some Brittle Glassy Bottle, and his Wages are put into a Bag with Holes, Hag. 1. 6. Such [Page 74] may be called the children of the Kingdom, who yet shall be cast out into utter darkness, Mat. 8. 12. The carnal Professors Goods are all of them prop [...]r Moveables; and his best Tenure is but Knight-service; or rather, he is but a Te­nant at the Will of that Lord, whom he Provok­eth daily to turn him out of all. Ishmael was A­braham's Son, but because onely according to the flesh, he therefore might not Inherit, what som­time he was the Sole Heir Apparent of World­ly Constitutions and a Natural mans Enjoyments, are both one, in point of instability however the Lord may seem as if he were about to Esta­blish them for Ever, as Samuel told Saul in rela­tion to his Kingdome, 1 Sam. 13. 13.

4. S [...]uls Title to his Crown was irrecoverably crackt, upon his first Fall, 1 Sam. 13. 14. soon after he had Be [...]un to Reign, v. 1. and upon his Next miscarriage, he was utterly Rejected, 1 Sam. 15. 23. without [...]ll hopes of being ever re­stored afterwards. v. 29. wherein his State fully an­swered unto the nature of that Vial▪ from whence he was first Anointed, 1 Sam. 10. 1. since Glass is quickly crackt, and when once Broken, cannot be m [...]nded any more. And thus a carnal Professors enjoyments are not only uncertain in the general, but they are Quickly forfeited, as the first Adams Paradise was lost upon his first Transgression, Gen. 2. 17. and as Ishmael was cast out upon the first Appearanc [...] of his Scoffing Disposition, Gen. 21. 9, 10. because he was the Son of that Bond­woman, who answered unto Sinai, or the old Covenant of Works, Gal. 4. 24, 25. which did [Page 75] Immediately curse him that did not continue in All things required by that Law▪ Gal. 3. 10. 'Tis true indeed, there is Now no such Covenant of Works properly in Being [...] ever was since Adams Fall, save to the [...], s [...] long as M [...]ses his Ministration was in force; [...] men Naturally considered, are on [...]ly [...] Curse of that covenant which Adam violated being said to be Strangers from the Covenants, viz. both New and Old, Eph. 2. 12. so that an unbeliever hath Now no Promise at all, of the least outward mercy, entailed upon his best Duty, whilest in an unregenerated State. But though that God be not Now obliged to recompence a Natural mans obedience▪ yet is he Pleased usually to do so still, onely that Arbitrary and Providential recompence, dependeth upon very tic [...]le tearmes, so as upon his first (at leastwise more considera­ble) failing, the Visibility of his Title thereunto, is liable unto a speedy utter and irrecoverable crack, both in his own conscience and in the thoughts of others. A natural man cannot ground­edly promise to himself, so much as a Temporall Forgiveness of his first Offence.

5. Saul had that sad Message of his Down▪fall, together with an Aggravating signification▪ of Gods having been then likely to have Established his Kingdom upon Israel for ever, 1 Sam. 13. 13, 14. Which is not to be understood, as if the Lord did not certainly foreknow, or had not fore-determined what afterwards did come to pas [...]: but he doth hereby onely intimate, that Sauls Kingdom was in a very Fair and Probable way of having been setled upon him and his Po [...]terity, [Page 76] according to an Ordinary rule of judging, had not this Act of his Disobedience Unhappily i [...]ter­vened as it were in the very Nic [...] of time; where­by the Lord did Designe to Aggravate Sauls pre­sent Sin and future Suffering. And thus Babylon (who was a Tipe of Worldly or Antichristian constitutions, Rev. 17. 5.) shall then fall, when most likely to be a Lady for ever, Isa. 47. 7. and an Hypocrite is apt to be in Straits, when in the very fulness of his Sufficiency, Job. 20. 22. Which sad Surprizal with unexpected Judgment, was eminently Exemplified in Agag the King of Amalek, who was confident that the Bitterness of Death was Past, a very little before his being Hewed in pieces, 1 Sam. 15. 32. 33. to signifie, that Worldly Things and Persons (which Ama [...]ek Typified, as hath been formerly hinted) and more especially the most Eminent among them (answering to this Amalek [...]tish King) are likely to meet with very Sudden Destruction, when they shall say Peace and Safety, 1 Thes. 5. 3. and know nothing, untill the Flood come and take them all away, Mat. 24. 39. and when such have in their own Apprehensions, made a Covenant with Death and Hell, Isa. 28. 15, 18. As we would not be overtaken with unexpected Judgments, let us take heed of being satisfied with Sauls Condition and Dispensation.

6. After that Saul was Anointed and Chosen King, the Israelites were sadly afflicted by their Enemies on every side. The Ammonites had affrighted several of them into an Offer of an un­lawfull compliance with them, 1 Sam. 11. 1. and the Philistines were too many for them, [Page 77] 1 Sam. 13. 5. having left the common People neither Sword nor Spear, ver. 22. nor Smith to make them any, ver. 19; who being by that means Distressed, did Hide themselves, ver. 6. and the Stoutest of them Trembled, v. 7. so as that their Enemies insulted over them, by send­ing Spoilers out of their Camp, in several Com­panies, ver. 17, 18. Poor carnal People are like­ly to be Disappointed of their high expectations from Worldly constitutions; as the Israelites were, who looked for great matters to have been done by their National King. And notwithstand­ing that seeming Inward Authority and Com­mand which some Professors are invested with, typified by Sauls Supremacy; yet are they sadly o­ver powered by Satans temptations and their own corruptions still, which were Spiritually shadow­ed out by Israels Adversaries. Such may be made to think, that there is no way to get shut of Satan, but by their compliance with him in rela­tion to some Lesser sins; which they could freely submit unto, but that they see at length, this will not satisfie their Adversary; as was the case of those men of Jabesh. Such also may be trium­phed over, by many gross Philistian Lusts, which may be far more in Number than all their Israelitish Vertues; and by which means they may be Stripped of their best Defensive and Of­fensive weapons, such as a meer Naturall man might otherwise be furnisht with; so as that their hearts may generally fail them, whenever a Temp­tation doth appear, and those Mystical Philistines may send Spoilers among them what they please. As men would not expose themselves to bee the [Page 78] Servants of some Ammonitish temptations, which their present Light and Tenderness doth make them Tremble to think of; and as they would not be Disabled by Spiritual Philistines, for any thing save Tillage, 1 Sam. 13. 20. or Actions of a more Civil and Common nature; so let them take heed of Resting in Sauls condition, which was the Type of an Unregenerated Professors State.

7. When Saul consulted with the Lord, what he should do, in a case of great concernment, and according to Gods Appointment, Num. 27. 21. yet God would not Answer him, 1 Sam. 14. 37. and at another time, when Saul was most afraid, and when his heart greatly trembled, he did En­quire of God, but the Lord would not Answer him, neither by Dreams, nor by Ʋrim, nor by Prophets, 1 Sam. 28. 5, 6. which tempted him to consult with that Witch, v. 15. unto his own destruction, 1 Chron. 10. 13. The Lord was sometimes pleased to manifest himself of old by Dreames, which were for the most part impart­ed unto Holy Persons, though sometimes unto o­thers also; but Saul had no Answer▪ in this way from any: But the more ordinary way of Gods Discovering his Mind was then by Prophets, who were Mostly Holy Persons also, though not al­way; but Samuel was now dead, and that Spirit together with him, as to Sauls relief: But the Most ordinary way then was, by consulting with the High Priest, being clad with Aarons Ephod, and Breast-plate, wherein was the Ʋrim and Thummim, Exod. 28. 30. Num. 27. 21. Now Abiathar had formerly carried away this Ephod [Page 79] to David when he fled from Sauls fury, 1 Sam. 23. 6. so that he had at present no Ʋrim to con­sult with through his own default; And when he did consult therewith, the time before, 1 Sam. 14. 37. it was meerly upon the Priests motion, and not his own desire, v. 36. who but a little before, had seemed to Despise it, v. 19. and therefore had no cause to Wonder at Gods not answering him thereby, v. 37. Though also his last Enquiring of God, was in such a sorry man­ner, 1 Sam. 28, 6. as that he is elsewhere said not to have Enquired of God at all, 1 Chron. 10. 14. And thus, an Hypocrite may Pray, and Advise with the Lords most faithful Servants, (who were typified by those Dreamers and Prophets and High Priests of old) and yet may not be answer­ed, upon the account of his present State or for­mer Sleightiness, and great Transgression, as was the case of Saul; which is a very sad dispensation, and that which may occasion his consulting with Carnal Policy at least, which is no better than a Wizard; just as it hath lately befaln some emi­nent Professors in our dayes. As men would have God to Hear them when at any time they seek unto him, so let them take heed of Resting in Sauls condition; since God doth not Hear Sin­ners, Joh. 9. 31, nor any one that Regardeth ini­quity in his heart, Psal. 56. 18.

8. Saul sadly Mistook what was the True and Proper cause of Gods not answering him that day 1 Sam. 14. 37. Presuming that it was, because his sinfull Adjuration, v. 24. had not been obser­ved, v. 38, 39. whereas he might easily have suspected, that God was Offended, with his for­mer [Page 80] Sleightiness, v. 19. and with his being meerly Passive in this present address, which had not now been, if the Priest had not urged him thereunto, v. 36. and especially with the Peoples eating Blood, which was the consequent of his wicked curse, v. 32. which he was told of, v. 33. and thought he had sufficiently Expiated that Trans­gression by a future Reformation, v. 34. though by the Law such Offenders should have been cut off, Lev. 7. 27. And thus a carnal Professor is apt to be very Grosly mistaken, as to what is the Proper ground of such a cross Providence; be­ing forward to impute the Procuring cause there­of unto some other rather than himself; and not to see, what is the True and Manifest occasion of Gods contending with him in such a way; but to pitch upon a fancy, and in the mean while to overlook a Real and very great transgression. Now this is a sad dispensation, since if the Cause of a Suffering be thus mistaken, a Soul knoweth not what course to take for its Removeall, but may do Harm instead of Good, as in the case of a Bodily distemper, when the right Humour is not his upon: and therefore in such a case, David was so wise as to Enquire of God, what the mat­ter was, 1 Sam. 21. 1. as Saul here should have done, and whereupon he might possibly have been Resolved, had he persisted therein, since it is here onely said, that the Lord answered him not That Day, 1 Sam. 14. 37. intimating as if his Perseverance might have been crowned with suc­cess. But this is one part of a Natural mans dole­full portion, that he is not able to Judge of Gods mind in his correcting Providences, through the [Page 81] prevalency of his Ignorance, Self-love and Rash­ness. And let it be well observed, whether some in our dayes, have not brought that Misery upon themselves, by their superstitious Impositions, which they would think hath been the fruit of others non-complaynce therewith.

9. The Lord did justly Harden Saul in his sinfull practice and opinion, by suffering Jona­than to be taken by that Lot which Saul cast, 1 Sam 14. 42; wherein the Lord was Righte­ous, since Saul desired, that God would there­by discover, who it was that had violated his for­mer Adjuration, v. 41; and yet Saul was justly Hardned, since he by this means thought that Jonathan's not complying with that unlawfull Prohibition, was the very Cause why God did not answer Saul, v. 37. God would not answer him before, when it might have done him good; but now did Answer him, unto his Obduration. The seeming Mercies of an Hypocrite are real Judgements. Solomon had sometimes observed, that Riches were kept for the Owners to their Hurt, Eccl. 5. 13; and after such a manner doth God hear the Sinners Prayer; as Christ did the Devils, when he suffered them to do more M [...]s­chief, Matt. 8. 31, 32, which would redound at last unto their own sadder Reckoning. They who will Dally with their Light, may justly be given up to strong Delusions, 2 Thess. 2. 10, 11; as Pharaohs heart was Hardened because his Ma­gicians could do as Moses and Aaron did, E [...]od. 7. 22. Christ biddeth his Disciples to pray, [...]t God would not lead them into Temptation [...], Mat. 6. 13; which intimateth that he may do [Page 82] so, and sometimes doth, and which they have most cause to fear, who are not men after his his own heart, or who are such as Saul some­times was.

10. 'Tis said, That Saul vexed the Philistines and other Enemies, 1 Sam. 14. 47, but not, that he did subdue them, as David did, 2 Sam. 8. 1: and the Generality of Saul's Victories, were either by David's Means, 1 Sam. 17. 46, or at leastwise by J [...]nathan's, 1 Sam. 13. 3, & 14. 45, who was a Friend to David, 1 Sam. 18. 1. But when Jonathan had smitten that Garrison of the Philistines, 1 Sam. 13. 3, it did but make Israel to be had in Abomination with them, v. 4; and though the Philistines were much discomfi­ted in Saul's time by Jonathan and David af­terwards, yet did they Recover themselves a­gain, and were at last the Death of Saul, 1 Sam. 31. 3. And thus, a Corrupt state of things may be accompanyed with some success, though Prin­cipally for the sakes and by the hand of such as Jonathan and David were; but yet withall, that present success may onely vexe the Adverse par­ty, who at the last may Overcome their some­time-Conquerours, especially when David is become the Object of those Conquerours Per­secution, and is more civilly dealt with by the Philistines, than by his own Friends and Bre­thren: all which hath eminently been Exempli­fied in these latter dayes. So also, a meer car­nal Professor may be enabled to vex his Spiritual Enemies, whether more Refined (such as Moab, A [...]on and Edom typified) or more Gross, such as Amalek, the Kings of Zobah and the [Page 83] Philistines were; by the help of Christ's hand in a more Common respect, (whom David in Saul's time did so typifie) or by means of some Good things in such a one, which are the Friends of Christ, and whom Jonathan was a fit type of. But yet, a meer carnal Professor doth only En­rage, and not properly Subdue his Moabitish and Ammonitish inordinate Affections; his Sy­rian Temptations; his Amalekitish Worldly mind; his Philistian Lusts (all which Types have formerly been more at large explained;) and his Edomitish Body or Outward man, which was Originally before the Soul, Gen. 2. 7, (as Esau was Jacob's Elder Brother, Gen. 25. 25.) but lost the Blessing of Paradise for an Apple, Gen. 2. 17. & 3. 19, (as Esau did his for a mess of red Pottage, Gen. 27. 35) ever since which time, it hath been an enemy to the Spirit, 1 Pet. 2. 11. Rom. 7. 23, 24, as the Edomites were against Israel: some or other of which fore­mentioned Temptations are likely to give him his deadly wound at last, unless the Lord be pleased to make him a Better man than Saul ever was, who met with this portion in the Letter, to shew what they must spiritually look for, who are not men after God's own heart.

11. Saul was an occasion of much Mischief, as to Himself, so also unto Others. He hindred the Philistines slaughter, by his superstitious Impo­sition upon the People, 1 Sam. 14. 29, 30: He brought a sad Plague in David's time, by his Blind Zeal, 2 Sam. 21. 1, 2, which ended in the Death of Seven of his own Sons, v. 9: And he occasioned the untimely end of his worthy Son [Page 84] Jonathan, together with Abinadab and Mel­chishuah, 1 Sam. 31. 2. Which Jonathan was a Valiant man, 2 Sam. 1. 23▪ and a dear Friend of David's, v. 26, who yet was Saul's Son; to sig­nifie, that a w [...]cked man may have a worthy Child; which may be added unto his other Pri­viledges before-mentioned. But all the fore­named Mischief was by the Means of Saul. Now let it be observed, whether something of this nature also, be not Exemplified in these latter dayes, which seem to have been eminently ty­pified by Sam's Dispensation. Might not a grosser Interest have been more fully vanquished, if Gods Israel had not been Weakened by some unlawfull Prohibitions? And have not some of Christ's faithful Friends been cut off, upon his Fore-runner's being destroyed by that grosser In­terest? To say nothing at present, concerning the Fruit of that Blind Zeal, which may be more fully discovered afterwards. However, we may observe from hence, that an Hypocrite may little deserve to be Desired or Lamented, in re­gard of his being Mischievous unto others, whose Relations may sadly suffer for his Miscarriages. How apt are such to hinder the slaughter of some Philistian Lusts, by their superstitious forbear­ing those lawfull and Necessary Helps, which the Lord hath not forbidden? 1 Cor. 7. 9. 1 Tim. 4. 3, 4. Col. 2. 23. How sadly do they occasion the Perishing of some Good things in them, by a forcible Engaging of their Light and Parts a­gainst Christ, as Saul did his Son and Subjects against David, who therefore perished by those Phi [...]istines, as these are apt to doe by some more [Page 85] Reproachfull Miscarriage. And how apt are such, to create unto themselves a sad after-reckoning, by that which at the present they Blindly appre­hend to be their Zeal and Duty. As men would not be liable to such a portion, so let them take heed of Resting in Saul's Condition.

12. Saul was (by his Naughtiness) the Cause of Samuel's Mourning, who had Anoynted him, 1 Sam. 15. 35; and by his Oppression, he made them Crie, who had so Inordinately desired him, 1 Sam. 8. 18; whom they soon grew weary of, and long'd for David, 2 Sam. 3. 17. And let it be observed, whether Worldly and National Constitutions (such as Saul's was) have not made those to Crie out, who sometimes would not be satisfied without them: and whether that men of Samuel's spirit, have not Mourned untill the day of their Death, for such Things and Persons, which they have been Instrumental unto the Ad­vancement of. However, we may hence learn, that a man not after God's own heart, is apt to be unto the great Grief of others, both Good and Bad. Christ's outward Sufferings indeed, were as a Sword piercing through his Mother's Soul, Luke 2. 35; but yet upon some other ac­count, that Womb was Blest that bare him, and those Paps that he had sucked, Luke 11. 27: whereas a foolish Son is the Calamity of his Fa­ther, Prov. 19. 13, and the Heaviness of his Mo­ther, Prov. 10. 1; a Grief to his Father, and Bitterness to her that Bare him, Prov. 17. 25. Such are apt to take those Courses, that may make their Relations and best Friends to be A­shamed of them, and to wish for their Removal. [Page 86] Disobedience to God, may justly strip those of that Respect and Love, which otherwise might be expected. He that liveth without being Ap­proved, may depart without being Desired, as Jehoram did, 2 Chron. 21. 20; and which may be the Portion of any one who is not a man after Gods own heart.

13. The Lord checked Samuel, because of his Mourning so long for Saul, since he had Re­jected him; and Wiped his Eye, by sending him to Anoynt David in his stead, 1 Sam. 16. 1. And this is another part of that sad portion from the Lord, which is most likely to befall a per­severing Hypocrite, and a Worldly Constituti­on; both which may Bitterly be Lamented by such, who do behold their Evil, and foresee their Downfall; nor can it be denyed to be a very great Priviledge, to share in the benefit of a Good man's Prayer and Mourning: but yet when their Sorrow or Supplication relateth to such things as these, it may be so far from Pre­vailing with God, as that he may bid his People to Pray and Mourn no more, and divert the Current of their Affections into some other Channel. Hath not this been fulfilled already, in relation to those Worldly Forms, which some good men have formerly endeavoured to keep up with their Prayers and Tears? Hath not the Lord Rebuked them for so doing, and given them to understand, that he hath Rejected them, notwithstanding what hand himself had in their Erecting? Hath he not enclined the Hearts of his Samuels, to go seek up David, although with the hazard of their Lives, from Saul's hand? [Page 87] However, we may hence learn, that a man not after Gods own heart, may soon cease to be the object of a Saints Remembrance. He that will not be guided by their counsel, may justly be thrust out of their Prayer. God can Silence any of his Speakers when he pleaseth; and if a People or Person will not Answer to Gods call, Jer. 7. 13, the next news is, Pray not for such, v. 16; which Word is as the Sentence before Execution: and as poor creatures would not come under it, so let them take heed of being sa­tisfied in Sauls condition.

14. So soon as David was Anointed, the good Spirit of the Lord Departed from Saul, and an Evil Spirit from God Troubled him, 1 Sam. 16. 13, 14. Which good Spirit of God, cannot be meant of any special Graces, (for those Saul ne­ver had) but meerly of some Religious Actions, Ministring Gifts, and choise Moral Vertues, viz. Ingenuity, Courage, Self command, &c. which pretty flowers did sometimes seem to flourish in him, but now began to Wither: and in the stead thereof, an Evil Spirit appeared, viz. a Spirit of Prophaneness, Pride, Envy, Slavish Fear, &c. as an Evil Spirit will not be long out of an Empty house, Mat. 12. 44. And thus, some may have observed, that Worldly constitutions of later years, have been more Beautified than heretofore by reason of their Bordering upon David's Dis­pensation in the Mistery as Countrey houses near some great City are finer than ordinary; and so long as those Earthly Formes have been any way serviceable to Christ and his People, or at least­wise not Prejudicial to them: but otherwise as a [Page 88] more glorious Ministration is growing up, so a former must Disappear, 2 Cor. 3. 11. Joh. 3. 29. Heb. 8. 13. especially when the former was not of Gods Appointing, and proveth unto the Prejudice of the latter; as when Ishmael began to Mock Isaac, then he and his Mother must stay no longer in Abraham's house, Gen. 21. 9, 10. However we may hence learn, that a carnal Pro­fessor's Gifts and seeming Graces, are apt to fall into an utter Decay. He may be thought to be Another Man, 1 Sam. 10. 6; and yet within a while, he may appear to be the same man he was, and a great deal worse. His single Talent, not being well improved, may therefore be taken from him, Mat. 25. 27, 28. He is but a Ser­vant at the most, all whose Gifts of Inheritance, will Return in Time unto their Old Master, Ezek. 46. 17. His Stony heart affordeth this Seed nei­ther Root nor Moisture which therefore must needs quickly Wither. Luk. 8. 6. 13. His Good­ness is as a Morning cloud, and as the early dew it goeth away, being suddenly Disperst and ga­thered up by the Breaking forth of a Temptati­ons Sun, Hos. 6. 4. The Old mans Sight is apt to Wax dim, and Nature will Decay, and the First Covenant Gifts are fading. Nay and such are also liable to be Possessed by an Evil Spirit. A Professing Hypocrite may turn Prophane; his sometime Raptures may be transformed into Terrours; and he that hath been a Lover of the Brethren, may prove their deadly Persecutor: all which was verified in Saul, to affright every one from being Quieted in his condition.

15. Saul was Afraid to encounter with Goliah, and was Dismayed at his appearance, 1 Sam. 17. 11. and fled from him, v. 24. Which Goliah, was a Philistine, whose Height was a full yard and Span above any ordinary man's, 1 Sam. 17. 4, who was compleatly Armed, from Head to Foot, v. 5, 6, 7; and the Weight of his Armour (as some have computed it, from what is there said) did amount to more than two hundred Pounds, at the lowest estimate. And so this Go­liah doth very fitly shadow out, some terrible Suffering, or some more easily Besetting Sin; both which are above an Ordinary man's height, and seem unto an Eye of flesh as if they would run all down before them, and do Defie the Armies of Israel, offering to fight with any one, upon condition that the conquered Party shall be the Overcomer's Servant. The Divel is a [...]esperate Gamester, who would have Professors to adven­ture their All at one Cast; whilst himself will no more stand to those Tearms, than these Philistines did, upon their Champion's being overthrown: and yet also the Prevailer in such a combat, is very likely to Gain that which Goliah offered; which should encourage us, as Stoutly to resist at such a time, as we are sure to be Resisted, if ei­ther we Prize our getting Satan at an under, or would prevent our being his Slaves for ever But this is one part of a poor Souls misery, that he dares not loo [...] this Goliah in the face. A Natu­ral man had rather deal with an whole Army of Ordinary temptations, than One such as Goliah was. He is apt [...] flee from his Duty, when ac­companyed with some greater Danger; and to [Page 90] give way to some Beloved lust or Constitutionall corruption. He will be content to fight against the common Philistines, if this Goliah may be but kept out of Sight. But otherwise; a Saul is apt to give back, at such a Dead Lift, apprehend­ing himself not called out to this kind of Encoun­ter, let Satan Triumph▪ let Profession be Scan­dalized, let God be Defied, let Israel be Endan­gered, or let what else will follow: though Saul could not but know, that if some or other did not take this Goliah to do, his Army would soon have mouldred away, and himself must then have pe­rished by those Encouraged Philistines. An Hy­pocrite is one, who doth prefer his Bosome-sin and present Self-preservation, before the Glory of God, and the future Safety both of himself and others. As Professors would be loth to Backslide, in an hour of some great Temptation, so let them labour to be after Gods own heart, and not onely such as Saul sometime was.

16. When David encountred with this Goliah, he Refused Saul's Armour, viz. his Sword and Helmet and Coat of Mail, as not being able to go therewith, because he had not Proved them, 1 Sam. 17. 38, 39. And this is another part of a Carnal Professor's misery, that a man after Gods own heart dare's not make use of his Armour, nor hath ever been accustomed thereunto. A mans Armour is that by which himself is Defended, and his Adv [...]rsary resisted, upon the Goodness or Badness whereof his Life doth much depend, and therefore his condition (in a conflict) must needs be very sad, whose whole Armour deserv­eth to be Rejected. Now the Natural man's [Page 91] Armour is something like unto Sauls, which much resembled that of the Philistines, save one­ly that it was not so compleat and full as Goliahs was, for Goliah had Greaves of brass upon his Legs, to secure his Standing; and a Spear to­gether with his Sword, whereby to Kill his Ad­versary at some further Distance; and a Target of Brass between his Shoulders, wherewith to Defend himself from Backblows, in case he should Retreat, and one bearing a Shield before him: whereas Saul onely furnish'd David with a sword, and left both his Legs and Shoulders naked. A carnal Professor is nothing so well armed, as his Adversary is; whom he cannot reach, unless the other come very near him; and his Legs (or main Supporters) are Open to the saddest wound, and if he once turn his Back, he then hath nothing to Secure him from a deadly thrust: whereas his Spiritual Enemy can first reach him with his massy Spear; and hath one bearing a sheild before him; (the Devil is two to one, when he dealeth with a carnal Israelite;) nor is he so apt to fall by a blow upon his armed Legs, or by a Thrust upon his armed Back; and therefore though Christ made him turn Head, in that Duel that was fought be­tween them, yet is it said that he onely departed for a Season, which intimateth that he did Retreat without being deadly wounded, Luk. 4. 13. whilst the sinner is not able to stand, because he hath not the Whole Armour of God upon him, Eph. 6. 13; and when he giveth Back or Falleth, he is in danger of never Riseing more, Prov. 24. 16; though indeed among those Peices of Gods Armour, Eph. 6. 14, 15, 16. there's none for [Page 92] the back, to intimate, that Backsliding Professors are in a worse condition than [...]ny other sort of Persons. But howeve [...] ▪ the sinners armour is not for the Saints turn, nor dare a man after Gods own heart make use thereof, in any of his spiritu­all conflicts If such would suppress a supposed Heresie or Errour; their armous is Club-law, or Terrible Threats, or Passionate expressions; whereas Pauls weapons were not Carnall▪ 2 Cor. 10. 4. and then much less sinful, 2 [...]m. 2. 24, 25. If such would Overcome Temptations and Corruptions; their armour is, the first Adam's strength, or superstitious means, or Yeilding in a little, that so they might prevent a greater fall: whereas Paul was for being strong in the might of God, and for His armour onely, Eph. 6. 10. 11, and not for giving place by Subjection at all, Gal. 2. 5. Eph. 4. 27. If such would quench the fiery darts of an accusing conscience; their armour is, outfaceing confidence, 1 Sam. 15. 20; or Sensual Diversions, 1 Sam. 16. 16, 17; or Desperate engageing in sin unto some further height, 1 Sam. 18. 11. all which were parts of Sauls armour but David made use of other. As men would not be utterly Destitute of good De­fens [...]ve and Offensive weapons, so let them take heed of being such as Saul was; for all his Ar­mour was Rejected by David, who was a man after Gods own heart and knew what would best serve for such a purpose.

17. Saul was afraid of David, because the Lord was with him, 1 Sam. 18. 12; and be­cause he behaved himself very Wisely, ver. 15. One character of Christs Spouse is, to be then [Page 93] most Terrible to the Wicked, when she is most Beautifull and Comely, Cant. 6. 4. and one Property of a false heart is, to be afraid at such a Sight. When Christ shall appear in his Glory, the sinners in Sion will be Afraid, Isa. 33. 14 hiding themselves in Holes and Caves Isa. 2. 19; and next unto himself, the Majesty of his Peoples graces is unto such Affrighting. Ahab did not desire to see Michaiah, 1 Kings 22. 8; and Saul seemed well content that faith­full Samuel did no more see him till his death, 1 Sam. 15. 35. A Saint is compared to the Sun, and that make's him Terrible unto a weak carnal eye, Cant. 6. 10. Fooles know not how to car­ry themselves in a Wise man's company, and therefore such rather chuse to be alone; Christ's presence Tormented him that was possessed with the Devil, Mat. 8. 29; and such a one was Saul, 1 Sam. 16. 14. The appearance of God in any, must needs trouble those from whom he is depart­ed; and that was Sauls very case, 1 Sam. 18. 12. A Serpent runs out of Mans sight; and a Natural man is of the Serpents seed, Mat. 3. 7. God is unto Transgressors a consuming fire, Heb. 12. 29; and God is in his People; who there­fore must needs make sinners Fall down before them, 1 Cor. 14. 25. The World could not endure Christ, because he testified of it, that its works were evil, Joh. 7. 7; now all his Peo­ple are of the same spirit, who therefore must ex­pect the same portion. The Saints are Gods A­nointed and shall be uppermost; in which regard Saul was afraid of David. An Hypocrite is one that Hateth the Upright, Mic. 3. 2. and that [Page 94] maketh him to be so much afraid. He carrieth a guilty Conscience in his bosome, and thence he is afraid (as Cain was) of every one he meeteth with, Gen. 4. 14. And this is another branch of a Carnal Professors misery, which is very sad. An Heathen could say, that the very Sight of a Good man is Delightfull; so that he must be worse than an Heathen, who is Afraid of such a one: A Professor would be thought to be a Good man himself; and then what a sad thing it is, that he should be Afraid of his own Pretended Party. He that is Afraid of a Good man, must needs also Hate him, as Saul did David; now such as Hate the Righteous, shall be Desolate, Psal. 34. 21, and be clothed with shame, Joh. 8. 22. and Plagued, Psal. 89. 23. with the Diseases of Egypt, Deut. 7. 15. and with all the Curses in Moses his Law, Deut. 30. 7. A good man doth minister no more just ground of fear, than David did to Saul; and it is one sign of a Wicked man, to flee, when no man pursueth, Prov. 28. 1. And he that is afraid of a Good man because of the Lords being with him, how much more will he tremble at the sight of God himself; before whom he must one day appear. 'Tis sad being afraid of an Holy man, and yet this an Hypocrite is apt to be.

18. Saul was utterly confounded at the News of his Death, 1 Sam. 28. 20. Which astonish­ment of his did not arise from any meer Natural cause, for so he had oft lookt Death in the face: nor was he loth to Die, because he would be fur­ther serviceable to God, as David was, Psal. 6. 4, 5. nor was he afraid to Die, because of such [Page 95] Terrours as a gracious heart is subject unto, Ps. 88. 15. But Sauls Amazement did manifestly arise from his utter Despair of Mercy, as the fruit of his manifold and sad transgression. And this is another Branch of a carnal Professors misery, that he is apt to be afraid of Death from a spirit of Desperation. A Natural mans Treasure consist­eth in his outward Glory, which shall not De­scend after him, Psal. 49. 17. either as to his Wealth, v. 10. or Wisdom, Joh. 4. 21. Eccl. 9. 5, 6; which is the more sadly aggravated, because the Inward thoughts of such is, that these things shall continue for ever, Psal. 49. 11; and because such Die not thereunto beforehand, as a gracious heart doth, 1 Cor. 15 31. Sin is the Sting of Death, and the Law is the strength of Sin; both which are Overcome to the true Believers hand, 1 Cor. 15. 56, 57, but not to others; who therefore must then needs before afraid. After Death comes Judgment, Heb. 9. 27; and the very Name of Judgment is enough to make an Healthfull Faelix Tremble, Act. 24, 25. There is no Working in the Grave, Eccl. 9. 10; which must needs Terrifie that Soul, whose main Work is all yet to do. When a wicked man Dieth, his Expectation perisheth, Prov. 11. 7; and his case must needs be sad, whose Hope is utterly cut off. So that it is no Wonder, if such a one be afraid of Death. But yet it is very Dolefull, since Death cannot be avoided, Heb. 9. 27. and since there the Weary be at Rest, Job. 3. 17, who therefore Long for it, v. 21; and since the Righteous hath Hope therein, Prov. 14. 32, As men would not De­spairingly [Page 96] be Afraid of Death, so let them hasten out of Saul's Condition.

19. Saul was one, whom David was direct­ed by the Spirit of God to pray Against, as is evident in many of his Psalms. And thus an Hy­pocrite is subject to be prest to Death by a good man's Prayer. A Saint may lawfully pray for his own necessary Preservation but Hypocrites are generally Mischievous, who therefore can­not but be Prayed against. A Saint must Pray for the advancement of Christ's Kingdom, which will be raised upon their Ruines, of which num­ber a false heart is. It is according to God's Will, that his People should Pray either for his Enemies Conversion or Confusion, Psal. 83. 16, 17; now the Saints are Heard in what they ask according to God's Will▪ 1 Joh. 5. 14; and therefore if an Hypocrite be not converted, he is in danger of being confounded by a good man's Prayer. Now the Saints Prayers are very much Prevailing with the Lord, and therefore woe be to that man whom they are engaged against. In which Prayer of David, we may further observe, that it was directed against Saul, as a Bloody man, Psal. 59. 2, a Lion, Psal. 7. 2, and as one who was set on fire, whose Teeth were Spears and Arrowes, and his Tongue a sharp Sword, Psal. 57. 4; which is the proper Description of a Persecuting Hypocrite. And David prayeth against him, as one who lay in wait for his Soul, not for his Transgression, and without any fault, Psal. 59. 3, 4; appealing to God in that respect, Psal. 7. 3, 4, and desiring to be judged according to his Righteousness, v. 8: and this is generally [Page 97] the Saints Case, whose Prayer against Persecu­ting Hypocrites must therefore needs Prevail. And David in his Prayer representeth Saul, as a Worker of Iniquity, Psal. 59. 2, an Heathen and wicked Transgressour, v. 5, and as being a Cush, Psal. 7, in the Title of it, which signifieth an Ethtopian, or one who could not change his Skin and sinfull Customs, Jer. 13. 23; which generally is the Disposition of a persecuting Hy­pocrite, who being thus Drie, is the sooner Fired by the Saints Prayer. And David Prayeth against Saul, that God would Destroy him by Degrees, Psal 59. 11, and in his Wrath, v. 13, or Anger, Psal. 7. 6, and all this, as a Publick Mercy to good People, v. 7: which Circum­stances are every of them very sadly aggravating, when one is thus Gradually prest to Death, un­der the heavy weight of Divine Wrath, and in a way of Mercy unto the Godly. Nay and David was herein guided by the Spirit of God, and did Pray in Faith, verily Believing that he should see his Desire upon his Enemies, Psal. 59. 10, who therefore did speak of Saul's Destruction before­hand, as if it were already brought about, Psal. 7. 12, 13, 14, 15, 16: Now the Prayer of Faith is very Prevailing, Jam. 5. 15, Matt. 21, 22, and therefore such Prayers against the poor crea­ture, must needs make his Cond [...]tion dolefull; which yet may be observed to be their Portion, who do resemble Saul, and more especially in these latter dayes.

20. Saul is Expressely said to have been taken away in Wrath, H [...]s. 13. 11. Now the word in Hebrew, that is there translated Wrath, is else­where [Page 98] rendred the Rage of Wrath, Job 40. 11, and it properly signifieth, to Goe beyond ordi­nary Bounds; intimating, that God's Wrath is more than his Anger; or that his holy Passion was stirred up unto that Height, in Sauls Re­movall. Saul was taken away in answer to Da­vids Prayer, Psal. 59. 10; but David Prayed, that he might be consumed in Wrath v. 13; and it fell out accordingly. Saul was Given in Anger, and therefore he must needs be Taken away in Wrath, presupposing him to be the same man from first to last; since God's Forbearance doth Adde unto the Impenitent Sinner's Treasu­ry of Wrath, Rom. 2. 4, 5. Saul was taken away, after that he had ceased to Persecute David, 1 Sam. 27. 4; now when a man's Reformation cannot prevent his being Reckoned with, it is a Sign of more than ordinary Wrath; as in the Case of Israel's Captivity, which befell them, 2 King. 17. 6, when they were not so bad as formerly, v. 9; whose state then, was typified by Lo ruhamah, a Daughter, to signifie that their Provocations were now grown weaker; and yet her Name signifies, No Mercy, or the Height of Wrath, which appeared in their being utterly taken away at such a time, Hos. 1. 6. Saul was smitten before his Enemies, 1 Sam. 31. 3, which was in those dayes a Sign of wrath, Deut. 28. 25, and is to this day, with reference to what those Philistines typified, viz. when a Soul is utterly vanquished by some more gross Corruption: and let it be observed in these latter dayes, whether the chief Supporters of Perse­cution and Worldly Forms, (such as Saul some­times [Page 99] was) be not also untimely Taken away by the hand of some grosser Interest, as an Evi­dence of God's answerable Wrath. But above all the rest, Saul died Desperately; not Enqui­ring of God, but of one that had a Familiar Spi­rit, 1 Chron. 10. 13, 14, a very little before his death, who then Worshipped the Devil in Sa­muels likeness, being so far Deluded, as to think that this was Samuel, 1 Sam. 28. 14; by whom his unavoidable destruction was foretold, v. 17, 18, 19; and whereunto himself was Accessary, 1 Sam. 31. 4: Now this is an evident Sign of God's Wrath, when a Soul dies Desperately, consulting with the Devil instead of God, and being wilfully Active unto the shortning of that Life which might have been Prolonged; the ac­complishment whereof, upon a Saul-like Spirit or state of things in these last dayes, ought wise­ly to be observed and improved. But this is another Branch of that misery which a Natural man is subject unto, to be taken away in Gods Wrath; which must needs be very sad, since Man's wrath is cruel, Prov. 27. 4. and then much more God's; the sense whereof made the Psal­mist distracted, Psal. 88. 15, 16; and which if kindled but a little, is enough to make men Pe­rish, Psal. 2. 12; especially when it relateth un­to a man's being Taken away therein, which cutteth off all hopes of future mercy.

From all which several Branches, of what may possibly befall a Natural man, let every one take heed of Abiding in such a sad state; as they would not have their Mercies to be given in Anger; as they would not have them to be Un­certain; [Page 100] as they would not lose all upon the first Offence; as they would not be surprized with Unexpected Judgements; as they would not be overpowered by gross Corruption▪ as they would not that God should refuse to Hea [...] their Prayer; as they would not be counted Workers of Iniquity; as they would not Mistake God's mind in his afflicting Providences; as they would not be led by him into Temptation; as they would not one day Perish by their Corruptions; as they would not become a Plague to others; as they would not Die without being Desired; as they would not cease to be the Objects of a Saints Remembrance; as they would not wax worse and worse▪ as they would not Backslide from their Profession in an hour of Temptation; as they would not be wholly destitute of Spiri­tual Armour; as they would not be afr [...]id of a good man; as they would not be astonished at the Sight of Death; as they would not have the Saints to pray against them; and as they would not be Taken away in Gods Wrath.

And thus I have now wholly done with Da­vid's Comparative Description, who is said to have been a man after God's own heart, partly in a way of Preferring him before Saul, his Pre­decessour; whose State and Condition hath there­fore been at large declared, so far forth as the Scripture hath left any thing Material upon Re­cord concerning him, for our Instruction.

From whence I shall [...]ow proceed unto the Second general Branch o [...] David's Description; viz. As he was in himself considered. Which is of singular Use to be enquired into, as we would know, when either a Particular Person, or Pub­lick State of Things, is after God's own heart: since David's Per [...]on was a clear Type of a true Believer; and since his Dispensation did also ty­pifie, a glorious State of things in Gospel-times, which at the first was meerly Spiritual, Lu. 1. 32, Act. 15. 16; but is to be at last made good in a Temporal respect also, Ultimately when Christ shall come in Person, Rev. 22. 16, and Dwell in that New Jerusalem, Rev. 21. 2, 3, which was shadowed out by David's City; and before that time, at the Jews Conversion, Jer. 30. 9. & 23. 5. Isa. 9. 7. & 16. 5. Ezek. 34. 23. & 37. 24; all whose Promises must first be accom­plished upon us Gentiles, that so through our Mercy they also may obtain Mercy, Romans 11. 31.

Now this Description of David, as in him­self considered, is partly to be had out of the History of his Life; but more Epecially out of his Book of Psalms. VVhich Book of Psalms doth seem generally to have been composed by David, although that the greater part of those Psalms hath not his Name Prefixed to them; which yet is no Argument to Prove that they are not his, since the Second Psalm hath no such Title, which yet is expressely said to have been David's, Act. 4. 25; so also the Ninety Fifth Psalm, v. 7, compared with Heb. 4. 7; and the [Page 102] Hundred and fifth Psalm (the former part) com­pared with 1 Chron. 16. 7, 8. Nor can it certain­ly be concluded, that any of those Psalms were Penned by Heman, Ethan, Jeduthun, or Asaph, since by the same reason we may conceive that the Sons of Korah did joyntly compose some other of them, which may not be supposed; especially since those before named are onely called Singers, 1 Chr. 15. 19, or such as did fit the Psalms with Tunes; though possibly Asaph might have composed some other spiritual Songs, which were made use of in Hezekiahs time, 2 Chron. 29. 30. But David is Peculiarly called the Psalmist of Israel, 2 Sam. 23. 1, in relation to his being the Penman of what the Scripture calleth Psalms, who therefore doth seem to be acknowledged by Christ himself as the Author of that Book, Luke 20. 42. So that I think we may safely conceive, that the Generality of those Psalms are Davids, unless it be evident unto the contrary, either from the Title (as in the Nine­tieth Psalm) or from some Expressions therein, inconsistent with David's time; which yet can­not be concluded, meerly from what was Pro­phetically written; since Psal. 83, was penn'd in Asaph's time, who lived in the time of Da­vid, 1 Chr. 6. 39; and so that Psalm and such like, might be composed by David, although they relate to After-times. Though I shall Main­ly ground my following Discourse, upon what is registred in those Psalms, concerning whose Au­thour there is the least Dispute.

Now David (as in himself considered) is thus Absolutely Described in the Scriptures, Partly, [Page 103] by his more Inward frame, or by some more General Qualification relating to his whole Obe­dience: and Partly, by that more Outward and Particular Proof or Demonstration that he gave, of his being a Man after God's own Heart.

In the Prosecution whereof, it will be worth observing, how fully Paul doth resemble Da­vid, according to what is recorded in the Scrip­tures concerning both. Which Paul was some­times a Saul, both as to his Name and Nature, Act. 9. 2; but afterwards he became a David, v. 15; as an encouragement unto men of Saul's spirit, to wait upon God in the diligent use of Soul-converting Means. And as David was the most Eminent in his Time for close walking with God, so also was Paul, among those with whom he lived. And as David was a Standard to his Successours in point of Priviledge and Duty so also was Paul a Pattern to them which should Believe hereafter, 1 Tim. 1. 16. So that there seemeth to be something of the Divine Intend­ment in this Parallel between Paul and David, which therefore ought so much the more to be regarded by us.

Now the First comprehensive Branch of Da­vid's Absolute Description, consisteth in his more Inward Frame, or in those general Qualificati­ons which related to his whole Obedience which made his Duty Eminent, and evidenced him to be a man after God's own heart. And so,

1. David's Obedience was Sincere. His Pur­pose was, to walk with a perfect heart, Psal. 101. 2; and he was Upright before the Lord, [Page 104] Psal. 18. 23; in which respect, God witnessed on his behalf, 1 Kings 15. 3, who had proved him, and visited him in the Night, and found him to be as he appeared, Psal. 17. 3. His pray­er did not goe out of feigned Lips psal. 17. 1, but was the work of his Soul as well as Body, psal. 86. 4, and was performed with his whole heart, psal. 119. 10. He also praised God with Uprightness of heart, psal. 119. 7; with his Soul and all that was within him, ps. 103. 1; with a [...]l his heart, ps. 86. 12, and with his whole heart, ps. 9. 1.

And thus Paul also was for Love without Dis­simulation, Rom. 12. 9; having renounced the Hidden things of Dishonesty, [...] Cor. 4. 2; and speaking as in the sight of God in Christ, 2 Cor. 1. 17; and serving him with his Spirit, Ro. 1. 9; which Conversation of his in Simplicity and god­ly Sincerity was the matter of his rejoycing, 2 Cor. 1. 12.

A man after God's own heart, must needs be Upright, since God himself is so, psa 25 8, who desireth Truth in the Inward parts, psa. 51. 6. A gracious heart is sincere in his dealings with God and Man. An Hypocrite is the worst of Sinners, but Persons truely Justified are such in whose Spirit there is no Guile, psa. 32. 2. Let this be duely weighed by them whose words are smoother than Oyl, whilest warre is in their hearts; and who can counterfeit much Earnest­ness in prayer, for that Light and Grace, which in their hearts they do Despise.

2. Davids Obedience was Universal. All the Statutes of God were before him, psa. 18. 22; [Page 105] and otherwise he should have been ashamed, psal. 119. 6. He desired of God, that he would not let Any iniquity have dominion over him, psal. 119, 133; and he refrained his feet from Every evil way, v. 101, and hated Every false way, v. 104.

And thus Paul also, had lived in All good con­science before God untill that day, Act. 23. 1; making it his constant exercise to have alwayes a conscience void of offence toward God and Man, Act. 24. 16: who stirred up others to abound in Every grace, 2 Cor. 8. 7; and to be filled with the fruits of Righteousness, Phil. 1. 11; being fruitfull in Every good work, unto All well pleas­ing, Col. 1. 10.

A truely gracious heart is Christs own Image, Col. 3. 10; from whose fulness he receiveth, and grace for grace, Joh. 1. 16. True grace con­sisteth in an holy Disposition, to Do whatever God requireth, and to avoid the contrary. He that cherisheth the least known sin, or that liv­eth in the careless neglect of any known Duty, hath a very bad evidence of his being a man after Gods own heart.

3. David's Obedience was very Generous, as was evidenced several wayes. He would not Offer unto the Lord his God, of that which did cost him Nothing, 2 Sam. 24. 24. Nor was he Niggardly in point of Duty, but Abundant; sacrificeing oxen and fatlings when the Ark had gone but Six paces. 2 Sam. 6. 13; praying unto the Lord three times a day, Psal. 55. 17, and praising him seven times, Psal. 1 [...]9. 164; and preparing for the Temple, an hundred thousand [Page 106] Talents of Gold, a thousand thousand Talents of Silver, and of Brass and Iron without weight, 1 Chron. 22. 14. Nor was he Pressed into th [...] service of God, but Voluntary; Freely sacrificeing to him, Psal. 54. 6; Chuseing the way of Truth, Psal. 119. 30; and beseeching an acceptance of his Freewill-offering, Psal. 119. 108.

So also Paul could not satifie himself with that Duty which cost him Nothing, or which was not accompanied with the Cross, Gal. 5. 11▪ as others could, Gal. 6. 12. Nor was he a spiritual Nig­gard, but in Labours more Abunaant, and in Prisons more Frequent, than his competitors, 2 Cor. 11. 23. And as he did put others upon doing service with Good will, Eph. [...]. 7; so al­so himself could not be Disswaded from that duty which was accompanied with greatest Danger, Act. 21. 13; and was gladly spent for those, from whom he had not so much as Love, 2 Cor. 12. 15.

A gracious heart knoweth how great a King God is, who therefore served him with the best Male he hath, Mal. 1. 14. He is interested in Rich forgiving love, and therefore must needs love much, Luk. 7. 47. Obedience is connatu­ral to such a one, and therefore it must needs be very Voluntary.

4. Davids Obedience was performed with much Earnestness of Spirit and affection. He prepared for the House of his God with all his Might, 1 Chron. 29. 2. His Soul did Break for the Longing that it had unto God's Laws or Judgements, Psal. 119. [...]0. And in relation to that Duty of Prayer, he did not onely Wish for what he would have, Psal. 55. 6, but he also [Page 107] Sought the Lord, Psal. 34. 4; and Thirsted af­ter him, Psal. 42. 2; whom his Soul did follow Hard after, Psal. 63. 8; and unto whom his Soul was Lifted up, Psal. 25. 1; Crying unto him, Psal. 61. 1; and groaning before him, Psal. 38. 9. and roaring, Psal. 22. 1. with Tears, Psal. 39. 12. watering his couch therewith, Psal. 6. 6; and making them his Meat both in the Day and Night Psal. 42. 3.

And thus also Paul was for serving the Lord with spiritual or Inward Fervour, Rom. 12. 11; which he himself was wont to do with many tears, Act. 20. 19; warning every one with Tears both night and day, Act. 20. 31; writeing with many Tears and much Anguish of heart, 2 Cor. 2. 4. and speak­ing of other's sins with Weeping, Phil. 3. 18.

A gracious heart is Lively, 1 Pet. 2. 5. ac­cording to what was typified by those Inwards, which Moses bad should be offered up by Fire, Lev. 1. 9. Gods children are not ashamed to Weep before him, although the Serpent's Seed Hiss at it, as if it were Effeminate. Such are willing to exercise their Affections in his service, from whom they have received them. And therefore they Weep not so much (as others do) upon the Creatures with-drawing or in re­lation to outward Sufferings, because their Tears are laid out for God and in the discharge of their Active duty.

5. Davids Obedience was very Quick and Speedy. He was for Running in the way of Gods commands. Psal. 119. 32; which he made Haste and Delayed not to keep, Psal. 119. 60. When God said, seek ye my face; his heart [Page 108] immediately replied, thy face Lord will I seek, Psal. 27. 8. Nay, so soon as he did but read what God had writ concerning him; and conse­quentially understood that some further Duty was required, because the Lord was not satisfied with Ordinary Sacrifices; he Presently then said, Lo, I come, Psal. 40. 6▪ 7; and did not Tarry, (as sluggish Professors use to do) untill he had some Louder Call.

And thus also Paul, so soon as the Lord had sent him to preach unto the Gentiles, although he foreknew that this would prove a tedious piece of work, Act. 9. 15, 16, yet he Immediatly conferred not with flesh and blood, Gal. 1. 15. 16. And when some would have Legally imposed up­on Believing Gentiles, Paul did not give place by subjection no not for an hour, Gal. 2. 4, 5. He would not that the Sun should go down upon mens wrath, nor that they should give place unto the Devil, Eph. 4. 26, 27; but was for mens hear­ing Christ's Voice to Day, Heb. 3. 7, for fear of being hardened, v. 13.

A gracious heart, is nothing else but an hea­venly Eccho, unto a Divine command. Obedi­ence is Elementary to such a one, who therefore onely waiteth for a word of Order, to give him the Title of being Dutifull, and the Honour of Acceptance. He very well knoweth, that God loveth a Chearfull giver, 2 Cor. 9. 7; and that he disliketh Dulness, by his forbidding Israel to feed upon the sluggish Snail, Lev. 11. 30; and by commanding, that the firstling of an Ass should either be Redeemed, or that they should break his neck, Exod. 34. 20; to signifie, that he was [Page 109] for the utter destruction of a Dull and Slothfull disposition.

6. David's obedience was performed, with respect unto God's Revealed Will, as the Rule thereof. He shall fulfill My will, saith God con­cerning him, Act. 13. 22. He exhorted others to cleanse their way, by taking he [...] thereto ac­cording to God's Word, Psal. 119. 9; which Word was a light unto his feet or path v. [...]05; and Therein did he desire that his steps might be ordered, v. 133. And when he brought Musick into the House of God, the Reason of that Act was not resolved into his own Will, but because so was the Commandment of the Lord by his Prophets, 2 Chron. 29. 25.

And thus also Paul delivered that Doctrine un­to others, which himself also ha [...] Received, 1 Cor. 15. 3; and the things that he writt, were the commandments of the Lord, 1 Cor. 14. 37; and in relation to gospell-worship, he sharply re­buked those who Added something of their Own, unto what he had received of the Lord, which also he had delivered unto them, 1 Cor. 11. 22. 23.

A gracious Heart dares not resolve the VVar­rant of his actions, into their own apprehended or real Usefullness (at leastwise in matters of an Instituted nature) save as they have some foot­hold from the Word of God. He counteth no­thing to be his Duty, but what hath some stamp of a Divine Authority. He knoweth that the Scriptures were anciently shadowed out by Gold; and that the Doores of the Temple turn­ed upon Golden hinges, 1 King. 7. 50; to sig­nifie, [Page 110] that Mystical Temples or Gospel-Saints, should neither shut nor open, with reference to Religious actions, save as they have a Word from God.

7. David was for the performing of Obedience with understanding. He did not onely Observe Gods statutes, but he also knew that they were right, Psal. 119. 75. And as he did desire to VValk with God, so also to Know the way wherein he ought to walk, Psal. 143. 8. As he did Believe the commands of God, so also he de­sired that God would teach him Knowledge and good Judgments, Psal. 119. 66; and that he might be made to understand the way of his pre­cepts in order unto his Talking thereof, Psal. 119. 27. He was not satisfied with an acciden­tall Hitting upon the mind and will of God, but he would also take Aim thereat and be abl [...] to make it out that he had a Respect thereto, Psal. 119. 15: He stirred up others, not onely to Praise God, but to do it also with Understanding, Psal. 47. 7; as himself also was wont to Medi­tate, while in that Duty of Prayer, Psal. 5. 1; knowing that one Character of a VVicked man, is, to be meerly Overpowred into a right way without any understanding of its Nature, Psal. 32. 9.

And thus also Paul, would Pray and Sing, but with the understanding also, 1 Cor. 14. 15; preferring five words with understanding before ten thousand in another way, v. 19. He Belie­ved and therefore Spake, 2 Cor. 4. 13; and he Knew whom he had Believed, 2 Tim. 1. 12. His prayer for others was, that their love might [Page 111] not onely Abound, but that it might so do in Knowledge also and in all Judgment, Phil. 1. 9.

A Gracious heart cannot be satisfied with the sacrifice of Fools, Eccl. 5. 1. Whiles he is Rational in other matters he dareth not be Brutish in the things of his God. He knoweth the meaning of that Law which alway required the Head (the seat of understanding) for Gods peculiar use, Lev. 1. 8. 12. 15. and alway Salt, Lev. 2. 13, which was the Emblem of Discretion, Col. 4. 6. He counteth himself and others to be far worse than Parrots, when that which is Done or Spoken before the Lord, is void of true Spiritual understanding, though in it self it be never so right and good. All which should be duely weigh­ed by those, who offer the Blind for Sacrifice, be­ing either Asleep or Wandring, or at leastwise Virtuall Ignorant of what they are about; as is sadly evidenced, by a Gross Disproportion be­tween Present-religious Duties, and careless After-carriages.

8. Davids obedience was performed with all manner of holy Chearfullness and Joy. He first Appointed the Singers, with instruments of Mu­sick, in Gods worship and service, as an holy sig­nification of that Alacrity which should attend such exercises, 1 Chron. 15. 16. He greatly Re­joyced at his own and the People's Liberal offer­ing, for the service of the House of God, 1 Chron. 29. 9. He was for coming before God's presence wirh a Joyfull noise, psal. 95. 2; Delighting himself in God's Statutes, psal. 119. 16; and being Glad when they said unto him, come let us go up into the House of God▪ [...] 1. [Page 112] He Delighted to do God's will, psal. 40. 8; and Rejoyced at his word, as one that findeth great Spoil, psal. 119. 162. The law of Gods mouth was better to him, than thousands of Gold and Silver, psal. 119. 72; and he Rejoyced in the way of his Testimonies as much as in All riches, psal. 119. 14.

And thus Paul also Delighted in the law of God, after the inward man, Rom. 7. 22; stir­ring up others to be Chearfull Givers, 2 Cor. 9. 7; and bidding Church members so to walk, as that their Officers might give account, with Joy and not with grief, Heb. 13. 17. He was for the performing of service unto man, with Good will, Eph. 6. 7; and therefore he would not detain Philemon's servant without his leave, that so the benefit might not be as of Necessity but Willingly, Philemon 13. 14. He knew that a Willing Mind was that which doth chiefly constitute Acceptance, 2 Cor. 8. 12; and that if he acted willingly, he then had a Reward, 1 Cor. 9. 17.

A gracious heart accounteth his Duty to be a Recreation; and answereth as Chearfully unto that call, as if he were bid to eat or drink. He knoweth that God doth not love Sadness in a spi­ritual Sacrifice, by his forbidding Leaven, Lev. 2. 11: and that he loveth Chearfulness at such a time, by his requiring Wine and Oil; Exod. 29. 40.; the former of which doth constitute its Reality, and the latter its Visibility, Psal. 104. 15.

9. David's obedience was performed with Re­verence and holy Fear. He knew that God's [Page 113] Name was Reverend, psa. 111. 9; and that he is greatly to be feared in the Assembly of his Saints, psa. 89. 9; who therefore durst not com­pass his Altar with Polluted hands, psa. 26. 6, but in his Fear did worship toward that holy Temple, psa. 5▪ 7. And as he was wont to Lift up his Soul in Prayer, psa. 25. 1, so did he usually Bow down his Body, psa. 95. 6, unless his Prayer was in a way of more private Ejacu­lations, and then we Once find him Sitting, 2 Sam. 7. 18.

Thus also Paul was for the Exercise of that Grace, whereby he might serve God acceptably, with Reverence and Godly Fear, Heb. 12. 28. And though he was Chiefly for serving him with his Spirit, Ro. 1. 9; yet did he not so lightly esteem of Bodily Reverence, as many wanton Professors are apt to doe, but urged it upon such like Professors in his time, 1 Cor. 11. 4; and his own usual Posture in the time of Pray­er was Kneeling, Act. 20. 36. & 21. 5. Eph. 3. 14.

A gracious heart is one who Desireth to Fear God's Name, Neh. 1. 11. He is acted by that Spirit of Love, 2 Tim. 1. 7. which casteth out Slavish Fear, 1 Joh. 4. 18, but not Filial, 1 Pet. 1. 17. He knoweth that holy Fear, Deut. 6. 13, is put to signifie the whole of God's Worship, as Christ explaineth it, Matt. 4. 10; because Fear is one chief constitutive part thereof. And though he knoweth, that meer Bodily Exercise doth profit little, 1 Tim. 4. 8; and that Gospel Saints are to turn away from such as have nothing but a Form of Godliness, 2 Tim. 3. 5: yet is he [Page 114] willing to glorifie God in his Body as well as Spirit, since Both are God's, 1 Cor. 6. 20; and more especially with reference unto prayer and prayses, which are Acts of more Immediate Communion with God, who then requireth the greater measure of universal and holy Reverence. All which should be well weighed by those, who without any real Necessity, are wont to indulge their Flesh, and to evidence their Sleightiness, by Sitting in a time of solemn Prayer: especially since the constant Scriptural Posture at such a time, was either to Stand, as did Abraham, Gen. 18. 22, & 19. 27; the Levites, Deut. 10. 8, & 18. 5; Solomon, 1 King. 8. 22; Jehosha. phat, 2 Chron. 20. 5; the Israelites, Neh. 9. 2; and the Disciples, Mark 11. 25: or to Kneel, as did Ezra, Ezr. 9. 5; Solomon, 1 King. 8. 54, & 2 Chro. 6. 12, 13; the Jewish Church, Psa. 95. 6; Daniel, Dan. 6. 10; Christ himself, Luk. 22. 41; Stephen, Act. 7. 60; Peter, Act. 9. 40; and Paul, as in the places before men­tioned.

10. David did persevere in the way of his Obedience unto the End. He stirred others up to seek God's face Evermore, psa. 105. 4; and at all times to Trust in him, psa. 62. 8. He did alway set the Lord before him, psa. 16. 8; whose Eyes were ever towards Him, psa. 25. 15; and upon whom he waited All the day, psa. 25. 5; resolving to call upon him as long as he Lived, psa. 116. 2; and to praise him for Ever, psa. 52. 9; and to trust in his Mercy for Ever and Ever, psa. 52. 8. His purpose was to Bless the Lord at All times, and that his praise should be [Page 115] Continually in his mouth, psa. 34. 1; so long as he had a Being, psa. 104. 23. & 146. 2; Every day, for Ever and Ever, psa. 145. 2. He stuck to Gods Testimonies, psa. 119. 31; resolving Never to forget his Precepts, psa. 119. 93; ha­ving enclined his heart to perform them alway to the End, psa. 119. 112.

And thus also Paul desired, that he might not be weary in well-doing, Gal. 6. 9; but that he and others might Ever follow that which is good, Rejoycing Evermore, praying without ceasing, and in Every thing giving Thanks, 1 Thess. 5. 15, 16, 17, 18; Continuing in prayer, Col. 4. 2; and watching thereunto with All perseverance, Eph. 6. 18.

A truely gracious heart must needs persevere; because he partaketh of that Divine Nature, 2 Pet. 1. 4, which is Unchangeable, Mala. 3. 6. He is bless'd with all spiritual Blessings in Christ Jesus, Eph. 1. 3, among which Perseverance cannot be denyed to be one. He hath drunk of Christ's Water, which preventeth all future and utter thirst, and wherein it is said to differ from Common water, Joh. 4. 13, 14; now com­mon water preventeth this utter thirst, so long as it continueth, and therefore Christ's Water must needs continue alway; which therefore is there said to be in such a one, a Well of water spring­ing up into Everlasting Life. He is Born of God, and therefore he cannot Sin as others do, because the Divine Seed remaineth in him, 1 Jo. 3. 9. He knoweth the Father, 1 Joh. 2. 13; and therefore he cannot sin as others doe, for then he should neither have seen nor known him, [Page 116] 1 Joh. 3. 6. He is interested in an Everlasting Covenant, Isa. 55. 3; which undertaketh that he shall Not Depart from God, Jer. 32. 40; and in which respect the New Covenant doth specifically differ from the Old one, Jer. 31. 31, 32, 33.

11. David's Obedience proceeded from an Inward principle, and not onely from External Influences. God's Law was within his Heart, or in the Midst of his Bowel [...], Psa. 40. 8.

So also, the Lord was pleased to Reveal his Son In Paul, and not onely Unto him, Gal. 1. 16; and by him to Engrave in like manner, not in Tables of Stone, as under Moses his Dispensa­tion, but in fleshly Tables of the Heart, 2 Cor. 3. 3.

A gracious Heart is not meerly passive in his Duty; nor is he acted by Outward Impulsives onely; but is furnished with an Inward Spring or Treasury of holy Actions, from whence he bringeth forth things both New and Old, Matt. 13. 52. The Hope of a Reward and the Fear of Suffering, are as a Wind upon his Back, which forwardeth his progress Heavenward, but yet he is predominantly influenced by an Inward Principle of Life, which keepeth up his Spiritual Motion when those Winds are down, and which helpeth him sometimes to move against them. Thence is it that his spiritual Life is Hid, not being obvious unto a carnal Eye, as all Outward Motives are. Thence is it, that he can flie (like a living Bird) in a Calm of outward Encourage­ments; and not onely whilest that Wind is up, as every Lighter thing can doe. Thence is it, that [Page 117] if need be, he goes alone, not being carried (as many are) in others Arms. He Naturally moveth Upwards, as a Stone doth Downwards, with­out being violently cast that way; nay though his Motion doth prove unto the breaking of his outward Interest in pieces. True Grace is a New Nature, which never will Compound against it self; nor needeth to be Hired, any more than Moses his Mother did, to become his Nurse, Exod. 2. 8, 9.

12. David's Obedience turned upon two golden Hinges; viz. with respect unto God's Command, as being that from whence it did Be­gin; and with reference to God's Glory, as be­ing that principal End which he Aimed at. God had Commanded him to keep his Precepts dili­gently, and Therefore did he desire that his wayes might accordingly be directed, psa. 119. 4, 5. He calleth God his Glory, psa. 3. 3, be­cause God's Glory was his highest Aim; who therefore begged for Deliverance, psa. 9. 13, not so much that himself might be at quiet, as that he might shew forth God's Praise, v. 14; and that he might Live, to keep his Word, Psal. 119. 17.

And thus also Paul presseth unto Sanctification, 1 Thess. 4. 3, and giving Thanks, 1 Thess. 5. 18, Because this is the Will of God: Who biddeth also, that we should do all things to his Glory, 1 Cor. 10. 31; as himself desired that others might do no Evil, Not that he might thereby appear approved; but that they might do what is Honest, though he were Disesteemed, 2 Cor. 13. 7.

The Duty of a gracious Heart, is Properly such, and not Miscalled; as that is, that is not performed in Obedience unto God's Command. And therefore it is partly, that such a one Per­severeth, because the Command continueth, when all other Motives fail, arising from Self-interest. A gracious heart is also taught of God, to be Active in the pursuance of his Glory; and Prin­cipally to think upon his Name, in all his Desires and Actions, Josh. 7. 9. Mala. 3. 16. He ho­noureth God by his thus doing, and shall there­fore be honoured by him, 1 Sam. 2. 30. He counteth himself to be Glorified, (as Christ did) if God be but Glorified in him; whom God will then Glorifie in himself, and straightway glorifie him, Joh. 13. 31, 32. He knoweth that a Selvish Aim is enough to spoyl the best Act that is; as in Jehu's Case, who had a clear Commission for what he did against Ahab's house, 2 Kings 10. 30, which yet his Squint-eye did turn into Mur­ther, Hos. 1. 4.

13. David's Obedience proceeded from an Evangelical Spirit of Faith, and from a Renewed spiritual Principle. That he was endowed with an Evangelical Spirit of Faith, is evident from Paul's Gloss, 2 Cor. 4. 13, upon David's words, Psa. 116. 10. And that he was furnished with a Principle both Spiritual and Renewed, is evi­dent from his own Desire, of being upheld with Gods free Spirit, psa. 51. 12, and of having a Right Spirit renewed within him, v. 10.

And thus also Paul was for the Obedience of Faith, Rom. 1. 5, as the Greek there is; or for that Obedience which is the fruit of Faith, viz. [Page 119] That which is of an Evangelical Nature; such as his own was, who had the very same Spirit of Faith that David had, 2 Cor. 4. 13. And his professed Doctrine was, That all things in Christ are become New, 2 Cor. 5. 17; which New Creature is now the onely thing that doth avail, Gal. 6. 15; as being Christ's Main design upon the Cross, to make one New man of old Jews and Gentiles, Eph. 2. 15; who therefore presseth all Professors, to be Renewed in the Spirit of their Mind, and to put on the New man, which after God is created in Righteousness, and true Holiness, Eph. 4. 23, 24. And whereas the Ge­nerality are apt to rest satisfied, with bare Ma­terial good Actions and Affections; Paul urgeth unto the Spirituality of their Rise; assuring Eter­nal Life upon no other tearms than a Mortifica­tion of bodily deeds through the Spirit, Rom. 8. 13; and desiring that others might be filled, not onely with the Knowledge of God's will, but in a way of Spiritual Understanding also, Col. 1. 9; and affirming, that Gospel-Saints are crea­ted in Christ Jesus, Eph. 2. 10, which the first Adam was never said to be; to intimate, that Evangelical Holiness is far beyond that which the first Adam had, by virtue of his first Crea­tion: who further hinteth to us, that this Spi­rituality doth at the first Put forth in a more Low or Carnal Form, as appeareth by his call­ing those Carnal, whom yet he confesseth to be Babes in Christ, 1 Cor. 3. 1: and as a Sign of which Carnality or Babishness, and want of due Spirituality, (at leastwise in Church-Members and Professors of a longer standing) he maketh [Page 120] that to be, when such do despise or idolize their Spiritual Helps, 1 Cor. 3. 3, 4; and when they do Over-value some more Inferiour Gifts, 1 Cor. 14. 19, 20; and when they cannot bear more High and Spiritual Discoveries, because some­what Difficult and not so Generally received, Heb. 5. 11, 12, 13, 14.

A man after Gods own heart, is a man after Christs own Image, whom the first Adam was onely a figure of, Rom. 5. 14, whose utmost Perfections were but of an Earthy nature, com­paring him with the Second Man or Lord from Heaven, 1 Cor. 15. 47, 48. True gospel grace is but a Creature, and therefore it is not God; but yet it is a New-Creature, and therefore it is not the same with that Natural Righteousness, which Paul oft-times calleth Flesh, and in point of Sanctification as well as Justification, if his words be duely weighed, Ro. 8. 1. 4, 5, 6. Phil. 3. 3. 8, 9, 10; in a way of Distinction from which, Evangelical Holiness is Eminently called True, Eph. 3. 24. And therefore whenever these Two are called by one and the same Name, of Oyl, Matt. 25. 4. 8, or Talents, v. 15; that Sameness is to be understood, in point of Mate­riality or Visibility, but not in respect of For­mality or Real Being. A gracious heart cannot content himself with the Best Old State of things; since he knoweth, that if any man be in Christ, he is a New Creature, 2 Cor. 5. 17. He is for that Obedience which is added unto Faith, 2 Pet 1. 5, 6, 7, since he knoweth that without Fai [...] it is impossible to please God, Heb. 11. 6. And he is pressing after that New Obedience of Faith, [Page 121] which is wrought by the Spirit of Christ, and not by the first Adam's strength, nor onely by some more Common Operations of the Second Adam's Spirit, (which a meer Carnal man may share in, by virtue of some General Union with Christ, as he is the Head of Every man, 1 Cor. 11. 3.) but by virtue of some more Peculiar influences, accompanying the Souls Special Uni­on with him, as he is the Head of his Mystical Body, Col. 1. 18. Hence it is, that such are for Obeying through the Spirit, 1 Pet. 1. 22; Living and Walking in the Spirit, Gal. 5. 25; serving in Newness of Spirit, Rom. 7. 6; being sancti­fied by the Spirit, 1 Cor. 6. 11; born after the Spirit, Gal. 4. 29; waiting through the Spirit, Gal. 5. 5; builded through the Spirit, Eph. 2. 22; being filled with the Spirit, Eph. 5. 18; and Praying in the Spirit, Eph. 6. 18. Such know that Spiritual Obedience must needs be most Acceptable to Christ; Partly, because it best agreeth with his Ministration of the Spi­rit, 2 Cor. 3. 8. Partly, because it best suiteth with his Fathers Nature, who is a Spirit, and will be Worshipped accordingly, Joh. 4. 24: Partly, because this putteth the highest Dignity upon the Holy Ghost, since it is the choisest of his Operations, as he is the Spirit of Christ. Partly, because this Spiritual Principle is in it self more Excellent; since it was more refined from the first, outstripping the first Adam's Righte­ousness; and since this was never Mingled with Pollution, being Distinctly preserved by it self, as if it were Another Person in the Saints, Dif­fering from Sin in them, Rom. 7. 20; and being [Page 122] secured from any predominant loss, by virtue of an Everlasting Covenant, Isa. 59. 21; where­as the Old Covenant's Grace was that which did Predominantly perish; and it was the first Adam himself that fell, and not onely some more Infe­riour party in him. Partly, because this kind of Principle doth most Advance the Saints; whose Spirituality doth Evidence their Peculiar Union with Christ, and their Distinction from others; since Christ may Extrinsecally act upon them who are no more truely Rooted in him, than the Ivy is Rooted into the Oak, from whence it may yet Derive some Outward and Growthful Influences, by virtue of their mutual Nearness, without any real Oneness. And partly, because this New Spiritual Principle is most Nobly Ope­rative; as may be thus made out. First, Natu­ral Goodness doth bring down Sin, but Spiri­tuality is that which bringeth down, not onely the Sinfulness of Nature, but it's very Goodness also; now that which doth lay proud Nature's Honour most fully in the Dust, must needs be the most Noble Operation. Secondly, Spirituality doth indispensably depend upon Christ for pe­culiar spiritual Influences unto the preservation of its Being, as the Natural Branch doth upon the Oak, because it hath no other Root; where­as Natural Goodness doth not Absolutely depend upon any kind of spiritual Influences from Christ (no more than the Ivy doth upon the Oak) for the preservation of its Life and Being, but onely for it's Flourishing, or Better being; because it hath (as hath the Ivy also) a Root of its own, viz. the first Adam's Remainder, which doth [Page 123] preserve it's Life in the Absence of all spiritual Influences whatever; although it cannot Grow so Big or Flourishing without them, no more than the Ivy could, if it did not embrace the Oak, and no more than a Natural man could, if he had not some kind of Spiritual Gifts from Christ, (viz. Knowledge, Utterance, Affection, &c.) which where they are, do much En [...]rease his outward Bulkiness and Glory, but yet his Good­ness could Live without them; so that a Natu­ral good man is less Depending upon Christ, than a Sp [...]ritual Good man is, with reference to those respective Influences, which both of them are capable of receiving from him; and conse­quently this Spiritual Principle doth act most Nobly, because it putteth most Honour upon Christ by an Absolute Dependance. Thirdly, Unto which I may adde, that the Spiritual man doth put the more Honour upon Christ, by his being more passive in what he receiveth from him, than the Natural man is; a Natural man is in his own Apprehension more abie, and in Reality more active, in relation to his Depend­ing upon Christ, and his Deriving from him by v [...]rtue of the first Adam's strength remaining in him, as the Ivy (though strength received from its own Root) uniteth it self with the Oak, and draweth Sap therefrom, wherein it is not so much Influenced by the Oak as by it self; whereas the Spiritual man hath his Original from Christ alone, and is wholly self-insufficient unto any good work, 2 Cor. 3. 5, and is rather acted upon by Christ, than active of Himself unto the receiving of that strength by which any spiritual action is [Page 124] performed, Phil. 2. 13; as the Natural branch is sent forth by its Root, and is ever after Main­tained by it mostly in a passive way; by which means the Spiritual man must needs be said to act most Nobly, since he gives Christ the sole glory of his Activity; Nay further, Fourthly, The Spiritual man's Influences do readily Trans­form him into the Nature of that Root from whence they are Derived, 2 Cor. 3. 18. as the Wood Bark, Leaves and Fruit of a Natural branch are all of the same Nature with the Root; whereas a Natural man doth Convert into Him­self whatever Influences he doth receive from Christ, and so Christ seemeth to Bear him as the Oak doth Ivy-wood and Leaves and Berries, which is indeed a Filching from Christ, and a Running away with his Money unto another Master: And then, Fifthly, or lastly, The Spi­ritual man's Duty must needs be more Noble, because it is more Lasting, Abundant, and Ʋni­versal. Spiritual Duty is more Lasting because Christ hath undertaken to preserve it, as the Root doth undertake for the Natural Branches, Joh. 6. 57. & 14. 19; whereas the Natural mans Talent is apt to be taken from him, Matt. 25. 28, as the Ivy is apt to be cut down, or of itself to Wither, whilest the Oak and its Bran­ches are in their Prime: And Spiritual Duty is more Abundant, because it is Measured by Christ, and is not able to Stint it self on this side Perfe­ction, Phil. 3. 11, 12, 13, 14, as the Natural branch will Grow so long as the Root deriveth sap unto it; whereas the Natural man onely groweth unto such a Degree, taking so much of [Page 125] Truth, &c. as will serve his own turn, and then Holding the rest in Unrighteousness, Rom. 1. 18; as the Ivy will not out-strip its Kind, although there may be some Gradual difference. And spi­ritual Duty must also needs be more Universal, because the spiritual man is Led by that Spirit, Ro. 8. 14, which guideth into All Truth, Joh. 16. 13; as the Natural branch (by a secret In­stinct) doth put forth Every little Twig, accord­ing to the Order of its Root: whereas the Best Natural man doth usually lack one thing or other, Mar. 10. 21, tending to make him Evangelically Perfect, Matt. 19. 21; as the Ivy is conform­able to it's own Root, and not unto the Oak, in relation to the Number (as well as Bigness) of all those Sprigs or Branches that issue from it.

These things the Natural man receiveth not, for they are foolishness unto him, neither can he know them, because they are Spiritually Discern­ed; but he that is Spiritual judgeth all things, 1 Cor. 2. 14, 15. In every of which respects, this Obedience of Faith proceeding from a New and spiritual Principle, must needs be most Ac­ceptable to Christ, and is therefore most highly prized by those who are Men after God's own heart.

14. David's Obedience was performed in a very Exact and Accurate manner, or with respect unto every Circumstance, as well as the more Substantial parts thereof. God here undertook for him, that he should fulfill all his Wills, Act. 13, 22. Now the Greek word that is there ren­dred Fulfill, doth properly signifie to Adorn a thing with all its due Formalities or Qualifica­tions, [Page 126] like an Artist, from whence cometh that word Poet, who pretendeth to write or speak, with the greatest measure of Art and Curiosity; and the same word is put to signifie an Industrious Sinner, Joh. 8. 34, who is both Expert and Ex­quisite in the Making of such a work, Rev. 21. 27, and who accordingly doth Make provision, Rom. 13. 14 And such a one indeed was David, who quickly spyed out a Circumstantial failing, 1 Chr. 15. 13; who desired that his Eyes might be turned from beholding Vanity as well as Sin Ps. 119. 37; and who would not so much as Name a false God, ps. 16. 4, for so had the Lord com­manded, Exod. 23. 13. Josh. 23. 7.

And thus also Paul was for abstaining from all Appearance of evil, 1 Thess 5. 22; setting no Bounds unto himself on this side the Resur­rection of the Dead, Phil. 3. 11; urging others to stand Perfect and Compleat in Al [...] the Will of God, Col 4. 12; and to Ascend unto the ut­most Height, as that word Circumspectly doth properly import, Eph. 5. 15.

A loyal Spouse will take notice of her Hus­band's very Hair, as well as his Head, Cant. 5. 11: and a gracious heart dares not to violate the Least of Christ's Commands, Matt. 5. 19. He knoweth that an Idols Temple is Nothing in point of Goodness, but not in point of Sin; who therefore dareth not hold any Communion with it, though but in a way of Reduction or Inter­pretation, 1 Cor. 10. 19, 20, 21. He enquireth, not onely what is Lawfull, but what is Expe­dient also, 1 Cor. 10. 23; as being loth that his Good should any way be Evil spoken of, Rom. 14. 16.

This holy Curiosity, was that of Old by which the Saints were known, who did so Hate more Gross Iniquity, as that they shunned to be con­formable to Worldly and Wicked men, even unto Circumstances, as is required both in the Law and Gospel, Lev. 19. 27. Mark 12. 38. Rom. 12. 2, &c. Which Curious Spirit hath com­peten [...]ly appeared among Professors even since the time of their Degenerating from Apostolical Purity. Hierom bids, V [...]ros fuge quibus Nigrum Pallium, &c. haec omnia Argumenta sunt Diaboli; Shun those men that go in Black, &c. making the superstitious Affectation of that Idolized Colour, to be among other things, one Argument of the Devil, Hieron. ad Eustochium. Augustine's Mother left bringing of Cakes and Wine to their Place of Meeting for Publick Worship, meerly because she was told, that it was a Resemblance of the superstitious Heathens; Aug. Confess. lib. 6. Tertullian would not have Christians to wear a Laurel-garland, meerly because the Hea­thens were wont to be so Attired; whereupon Rhenanus observeth, that we are to forbear, not onely such things as have a Manifest Shew of Wickedness, but also some things that might be called Indifferent, Ne Ethnici in suis erroribus confirmarentur, dum rectius putant esse, quod et [...]am Christianos observare vident; lest Hea­thens should be confirmed in their Errours, thinking the Better of such things wherein they were Imitated by the Christians: Beatus Rhena. in librum de Coronâ Militis. Nay the very Pa­pists themselves, thought fit to use Ordinary Leavened bread in the Sacrament, and not Un­leavened, [Page 128] least they should be thought to follow Ebion; Gabr. [...]iel. Lect. 38. All which should be duely weighed by those wanton and Bold Pro­fessors, who are apt to make Nothing of sinful Appearances, and to call those fondly Nice, who therein do outstrip them.

15. David's Obedience was performed with all manner of due holy and becoming Humility. He confessed that his Goodness did not Extend it self to God, Psa. 16. 2: and when he and his People had offered so Nobly for the Service of the Temple, he humbly acknowledged, that all that Store which they had prepared, did come of Gods hand, and was all his own, 1 Chro. 29. 16, for all things came of him, and of his Own had they given to him, v. 14.

And thus also Paul served the Lord with all Humility of Mind, Act. 20. 19; accounting him­self to be a Debtor both to the Greeks and Bar­barians, to the wise and unwise, Rom. 1. 14; and that he had nothing to Glory of, though he did preach the Gospel, 1 Cor. 9. 16.

A true Disciple of Christ hath learnt of him to be of a Lowly Heart, Matt. 11. 29, who confessed that his Goodness did onely extend un­to the Saints, Psa. 16. 3, but not to God, v. 2; wherein David personated Christ, as appeareth from v. 10. A gracious heart is of most Real worth, and is therefore most Poor in Spirit. He knoweth, that Humility is the way to Honour, Prov. 22. 4; and that the Lord Dwelleth with the Humble, Isa. 57. 15; and that he Resisteth the Proud, 1 Pet. 5. 5, and knoweth him afar off, Psa. 138. 6. He knoweth that God cannot en­dure [Page 129] to be upbraided, Isa. 58. 3; and that there is no cause for it, since we have nothing but what we have Received, which hindreth Glorying, 1 Cor. 4. 7; and since we can do nothing but what is our Duty, Luke 17. 10. He may have Pride about him, as a Part of his Body of Death, but he Resisteth it in himself, and Longeth to be delivered from it, Rom. 7. 24.

These are the Principal Qualifications of Da­vids Duty. From all which we may observe, That a Man after Gods own heart, is one whose Obedience is Sincere, Universal, Generous, Affe­ctionate, Speedy, Regulated by Gods revealed Will; performed with Understanding, Chear­fulness, Holy Fear, and Perseverance; proceed­ing from an Inward Principle, with respect un­to God's Command and Glory, and from an Evangelical Principle Spiritually renewed; and is Accompanyed with all manner of holy Accurate­ness and Humility.

And thus I have finished the first comprehen­sive Branch of David's Absolute Description; consisting in his more Inward Frame, or in those General Qualifications which related to his whole Obedience.

From whence I shall now proceed unto the Se­cond comprehensive Branch of his being Descri­bed, as he was in Himself considered: which consisteth in that more Outward and Particular Proof or Demonstration that he gave of his be­ing a Man after Gods own heart.

Now this Outward and more Particular De­monstration [Page 130] may be gathered, partly from his professed Principles, or High and Noble Testi­mony; and partly from the constant Tenour of his Actions, or Life and Conversation.

First, He did Outwardly Demonstrate his being a Man after God's own heart, by those professed Principles, and by that Noble Testimo­ny which he held forth to Publick view.

Which Principles and Testimony of his, did relate both unto several sorts of Things and Per­sons.

First, David did bear a very High and grace-evidencing Testimony concerning several Things. As for Example:

1. David Testifieth concerning the Creature's Vanity. In which respect, he tells us in the Ge­neral, that he had seen an End of all such kind of Perfection, Psa. 119. 96. And more particu­larly, he sheweth the Vanity of Worldly Riches, of Creature-strength, and of this transitory Life. Concerning Riches he saith, that surely every man walketh in a vain shew, and is disquieted in vain, who heapeth up Riches, and knoweth not who shall gather them, Psa. 39. 6; for when he Dieth, he shall carry nothing away, his Glory shall not descend after him, Psa. 49. 17. Con­cerning Creature-strength he saith, that an Horse is a vain thing for safety, Psa. 33. 17, as also the Multitude of an Host, v. 16; and therefore he would not trust in his Bow, nor should his Sword save him, Ps. 44. 6. Concerning this Na­tural Life, he saith, It is a Wind that passeth away, Psal. 78. 39; a Flower of the Field that is blasted with the Wind, Psa. 103. 15, 16; like unto Va­nity [Page 131] or a Shadow, Psa. 144. 4; as an Hand-breadth, or rather Nothing, Psa. 39. 5.

And thus also Paul testifieth, that the Fashion of this World passeth away, 1 Cor. 7. 31: that Riches are uncertain, 1 Tim. 6. 17; that there is no Confidence to be put in Flesh, Phil. 3. 3: and that it is appointed unto Men once to Die, Heb. 9. 27; in which regard, he calleth the Bo­dy, Mortal, Rom. 6. 12, an earthly Tabernacle, 2 Cor. 5. 1, and Vile, Phil. 3. 21.

A gracious heart can See unto the World's End. He doth not Despise the Creature, nor doth he Idolize it. He knoweth it so well as that he dares not abuse it, 1 Cor. 7. 31; or trust in it, 1 Tim. 6. 17, nor is he afraid when the Glory of another's House is much encreased, Psa. 49. 16, 17.

2. David testifieth concerning the Souls worth; calling it his Darling, Psa. 22. 20. & 35. 17, about the Keeping whereof he was most sollici­tous, Psa. 25. 20; and whose Redemption was too Precious for any to accomplish by the Mul­titude of their Riches, Psa. 49. 6, 7, 8. Which though it may there Primarily relate unto this Natural Life, yet doth it Eminently import the Invaluable worth of Men's Souls precisely ta­ken.

And thus also Paul Testifieth at an high rate concerning the Worth of Man's Life and Soul. He did so Prize this Natural Life, as that he would willingly have been Changed, without being uncloathed of his Earthly Tabernacle, though Burdensome, 2 Cor. 5. 4: and did ac­count it a great Mercy that the Sickness of Epa­phroditus [Page 132] was not unto Death, Phil. 2. 27. But as to the Soul strictly taken, he hinteth how Dear it was, by making his willingness to have imparted it, the highest Pledge of his Affectio­nate desire, 1 Thess. 2. 8; accounting it the chiefest Object of a Gospel-Officers watchfull care, Heb. 13. 17; and the Principal Subject of Eternal Happiness or Misery, Rom. 2. 9, 10.

A gracious heart is well acquainted with the Worth and Value both of his Life and Soul. He knoweth that this Natural Life is the choisest of Outward Mercies, Job. 2. 4; and therefore he dares not sin against his Body, 1 Cor. 6. 18, or sinfully Neglect it, in a careless or superstitious way, 1 Tim. 5. 23. Col. 2. 23; and therefore his readiness to Die for Christ, is so much the more Noble Act. But yet he preferreth his Soul before his Body, choosing rather to die than sin, Matt. 26. 35; reserving his Soul-love for Christ, Cant. 1. 7; and not fearing Man so much as God, because Man can onely kill the Body, Matt. 10. 28.

3. David testifieth concerning the Nature of holy Communion in a way of Brotherly Love, which he affirmeth to be very Pleasant, Psal. 133. 1; to be accompanyed with a special Bles­sing from God himself, v. 3; and to be fitly re­sembled by Aarons Oyntment, v. 2, and by Mount Hermon's Dew, v. 3. The Communion of Saints, resembleth Oyntment, in the Diffu­siveness of its manifold and precious Virtue; but yet it is like Aaron's Oyntment, which might not be converted unto a Prophane or Common [Page 133] use, Exod. 30. 33: And it resembleth Hermon's or Sion's Dew, in its Descending from Above, Gen. 27. 28; and in its making the Lower Val­leys fruitful; and not so much from any Natural Virtue, as from the Lord's Commanding that Blessing there; who speaketh and it is Done, who Commandeth and it standeth fast, Psal. 33. 9.

And thus also Paul testifieth, that Christian-Love is that more Excellent way, 1 Cor. 12. 31; as being that One thing which doth fulfill the Law, Rom. 13. 8, 9; and the Greatest of all Abiding Graces, 1 Cor. 13. 13: who therefore stirreth up others to Keep this Spiritual Unity in the Bond of Peace, Eph. 4. 3; Beseeching them to Agree, by the Name of Christ, 1 Cor. 1. 10; if they had any Fellowship of the Spirit, Phil. 2. 1, 2; Wondring how they Durst doe otherwise, 1 Cor. 6. 1; bidding to mark them who caused Divisions, Ro. 16. 17, and wishing that they were cut off, Gal 5. 12.

A gracious heart knoweth, that Christian-Love is a Fructifying Dew upon those of a Lowly and Humble spirit; but that it is a work of Gods own creating also. He knoweth that this Oyntment is of a Self-spreading Nature among the Royal Priesthood, or Gospel-Saints; but yet he dare not put this Sacred Oyl upon Common Persons, or be an intimate Compani­on for any but such as fear the Lord. But so far forth as men are commendably Brethren, he counteth it a Good and Pleasant thing, that they should dwell together in Unity.

4. David testifieth concerning the Usefulness [Page 134] of Afflictions. He was in some hopes that the Lord would requite him for Shimei's Cursing, 2 Sam. 16. 12. And he pronounced him Blessed, whom the Lord Chastised and Taught out of his Law, Psa. 94. 12; intimating thereby, that his Chastisements are wont to be of such a nature: Nay, he had Experienced the Benefit of Afflicti­on, which learn'd him God's Statutes, Psal. 119. 71; whereas before he was Afflicted, he went astray, v. 67.

So also Paul counteth Sufferings for Christ, to be a Gift, Phil. 1. 29; which fall out unto the Furtherance of the Gospel, v. 12. Who also saith, that the Saints are chastened of the Lord, that so they might not be condemned with the World, 1 Cor. 11. 32: wherein the Lord dealeth with them as with Sons, Heb. 12. 7, that they might be partakers of his Holiness, v. 10, and taste of the Peaceable fruit of Righteousness, v. 11; in which respects, such Dispensations ought not to be Despised, v. 5. And himself did Glory in the Cross, because he and the World were there­by crucified each to other, Gal. 6. 14; and be­cause his Tribulation did work Patience, Rom. 5. 3, Comfort, 2 Cor. 1. 5, and at the last, a far more Exceeding and Eternal weight of Glory, 2 Cor. 4. 16, 17.

A gracious heart Knoweth, that all his Affli­ctions shall work together for his Good, Rom. 8. 28. His Sufferings for Christ's sake, will but make him like unto Christ, Rom. 8. 29; and En­dear Christ so much the more unto him, Psal. 119. 23, 24; and Advantage his Cause, Revel. 12. [...]1; and Multiply his spiritual Incomes, both [Page 135] as to Light, Rev. 1. 9, 10, and Comfort, Rom. 5. 3, 5; and adde to his good Account, Matt. 19. 29; and take his Heart off the World, 1 Cor. 15. 31; and Heighten others Courage, Phil. 1. 14; and Hasten his own Deliverance, 1 Cor. 10. 13, or Strength to Bear, 2 Cor. 12. 10; and make him at the Present Glorious, 1 Pet. 4. 14. His Sufferings of a Private nature, are Preventive of future Judgements, 1 Cor. 11. 32; and Interest him the more in others Prayers, Ps. 20. 1, 2; and stirre up Christ's Pity, Psal. 103. 13; and Broach the more Promises, Psal. 18. 27. and are an Evidence of Sonship, Heb. 12. 6; and give him to see himself, Job 36. 9; and make his Heart more Considerate, Eccl. 7. 14; and discover more of Gods Tenderness, Psa. 118. 18, & 31. 7; and stirres up a Spirit of Prayer, Isa. 26. 16; and Open the Ear to Discipline, Job 36. 10; and make the more deeply Humble, Lam. 3. 19, 20, 30; and the more Thankful for the least Mercy, Job 10. 20; and the better able to Pity others, 2 Cor. 1. 4.

5. David testifieth concerning the Danger of Prosperity. Worldly men are apt to be Praised by others in a Flattering way, when they doe well unto themselves, psa. 49. 18; and to be Blessed by them, though they be never so Cove­tous and Abhorred of the Lord, psa. 10. 3. He also telleth us, that Rich men are apt to say in their heart, that they shall not be Moved, nor ever be in Adversity, psa. 10. 6; calling their Lands by their own Names, because their Inward thought is, that their Houses shall continue for ever, psa. 49. 11; and in which respect they Bless [Page 136] themselves much, whilest they are Alive, v. 18; And because such are not Plagued like others, ps. 7 [...]. 5, therefore Pride compasseth them about as a Chain, v. 6; their Mouth is full of Cursing, ps. 10. 7, and is set against both Earth and Heaven, psal. 73. 9.

Thus also Paul testifieth, that such are Bastards and not Sons, who are without Chastisement, Heb. 12. 8: and that not many Noble are Call­ed, 1 Cor. 1. 26: and that the God of this world doth Blind men's Eyes, 2 Cor. 4. 4: and that Rich men are apt to be High-minded, 1 Tim. 6. 17, and to fall into many foolish and hurtfull Lusts which Drown men in Destruction and Per­dition, v. 9.

A gracious heart knoweth, that Riches are oft kept for the Owners Hurt, Eccl. 5. 13, both as to his Body, ver. 12, and Soul, Matt. 13. 22; which teacheth him not Covetously to affect them, nor Murmuringly to bear their want, nor upon that account to Envy others.

6. David testifieth concerning the proper Na­ture of Sin, as it is in it self considered, or as it is severed from its sad Effects. And so he calleth it Foolishness, Psa. 38. 5; Brutishness, Ps. 94. 8; Pollution, Psal. 51. 2, 7; and one of the saddest Judgements, when Satan is permitted to stand at a man's right hand, Psal. 109. 6. And in relation to Covetousness in particular, he calleth that Folly, which Worldly men count the wisest way that is, Psal. 49. 13.

Thus also Paul calleth Sin, a Corrupt Old Man, Eph. 4. 22; a burthensome Body of Death, Rom. 7. 24; that which is the just Matter of [Page 137] Shame, Rom. 6. 21; and is the worse for being contradicted, Rom. 7. 8, by which it appeareth to be Sin, ver. 13, which is there hinted to be a Name full bad enough, without any other Ad­dition. And in relation to Apostasie in particular, he calleth it, a being Bewitched, Gal. 3. 1. In­fectious Leaven, Gal. 5. 9, and a Root of Bitter­ness whereby many are troubled and Defiled, Heb. 12. 15.

The Sinner doth most abundantly experience the Effects of Sin, but a Gracious heart is best acquainted with its Proper Nature. And there­fore he would not willingly commit it, although there were no Hell to punish it. Good Agur would not Steal, not lest he should be Hanged, or be put upon a Four-fold Restitution, but lest be should take the Name of his God in vain, Prov. 30. 9. How shall I doe this great wickedness and sin? saith good Joseph, Gen. 39. 9, although he never should have Suffered for that Act, which yet among the Egyptians was punished with be­ing beaten almost to Death, as Diod [...]rus S [...]culus doth affirm.

7. David testifieth concerning the Desireable­ness of Naked Duty, without respect had to its Reward. And so he telleth us, that the Delight which he had in God's Law, was one of his Pre­servatives from perishing in the time of his [...]ffli­ction, Psa. 119. 9 [...]; and that there is a great R [...] ­w [...]rd (not onely [...]y, but also) In the very Act of Keeping God's Commands, Psal. 19. 11.

So also Paul testifieth concerning Duty, not onely that it hath all manner of Promises annexed to it, 1 Tim. 4. 8; but also hinteth, that he [...]id [Page 138] account himself sufficiently Rewarded, if he did but Becomingly accomplish that work which he had in hand, 1 Cor. 9. 18.

A meer Heathen may see into the Native beau­ty of Moral Vertue, but a man after God's own Heart can say the same concerning God's Positive and Evangelical Appointments. He seeketh not his Own, but the things of Jesus Christ, which things he Naturally careth for, and serveth Christ as a Son doth his Father, Phil. 2. 20, 21, 22. He counteth Duty Amiable when stripped of it's outward Dress, and he would be Obedient, al­though he should have nothing but his Labour for his Pains. To doe the Will of God is his Meat and Drink, which an Hungry or Thirsty man doth not need being Hired unto. To walk close­ly with God, is both his Work and Recreation; and he Singeth in the very Wayes of God, Psal. 138. 5, being wayes of pleasantness, Prov. 3. 17, as well as in the Height of Sion, where there is Wheat and Wine and Oyl, Jer. 31. 12.

8. David testifieth concerning the Nature of God's Written Word or Law; which he descri­beth both by its Properties and Operations. As to its Properties, he telleth us, that this Law of God is True, psa. 19. 9, and Right, v. 8; 'tis Pure, v. 8, and Clean, v. 9; 'tis Sure, v. 7, or that which shall Endure for ever, v. 9; 'tis Per­fect, v. 7; 'tis altogether Righteous, v, 9; 'tis more Desireable than the finest Gold, v. 10; and it is Heart-rejoycing, v. 8, being sweeter than the Honey and the Honey-comb, v. 10. The Do­ctrine contained in the Scripture, is True and Right, viz. the very Word of God, 1 Thess. [Page 139] 2. 13: And it is pure or clean, viz. free from any polluting or Humane intermixture, being like unto Silver Seven times purified, Psa. 12. 6: And it is Sure both as to its Threats and Promises, and every thing contained therein, the least jot or tittle whereof shall not pass away, till all be fulfilled, Matt. 5. 18: And it is perfect, able to furnish a man Throughly unto All good works, 2 Tim. 3. 16, 17; which also was a perfect Rule of Old, in relation to every ordinary Duty that was then required, Isa. 8. 20. And it is altoge­ther Righteous, requiring nothing but what is very Just, in David's judgement: And it is more precious than Gold, because it holdeth forth the Best and most Durable Riches, Prov. 8. 18: And it is sweeter than the sweetest Honey unto a spiritual Palate, yea in relation to those things contained in it, which make the Belly bitter, Rev. 10. 10. These are the Properties of God's Word or Law. And as to its Operations, he tell­eth us, that it was a Lamp unto his feet, psa. 119. 105, and that its very Entrance giveth Light, v. 130: It also was that by which he had kept himself from the paths of the Destroyer, Psal. 17. 4: It also had a Soul-comforting Influence upon him, when in Affliction, psal. 119. 92: And in relation to Sinners, this Law of God is a Soul-converting Means, psa. 19. 7; able to Cleanse a Young Man's way, which useth to be most foul, psa. 119. 9; making Wise the Simple, Psal. 19. 7, and giving Warning unto all, v. 11. which the Best of God's Servants stand in need of; as is there intimated.

So also Paul testifieth, that the Law is holy, [Page 140] just, and good, Rom. 7. 12; and that the Scrip­tures are the wholsome words of Christ, 1 Tim. 6. 3, given by Inspir [...]tion of God, and profita­ble for Doctrine, Reproof, Correction and In­struction in Righteousness, 2 Tim. 3. 16, able to make a man perfect, v. 17, and wise unto Sal­vation, v. 15; which therefore should be Atten­ded unto in way of Reading, 1 Tim. 4. 13, and meditated upon in a way of being wholly given up unto them, v. 15; by which he would have those to be Tried, who do pretend unto the Spi­rit, 2 Thess. 2. 2; and those to be withdrawn from, 1 Tim. 6. 5, who teach otherwise and consent not hereunto, v. 3, and that this Com­mandment be kept untill the appearing of Jesus Christ, v. 14.

A man after Gods own heart is no Anti-Scrip­turist: nor dare he deny, that the Scriptures are a sufficient and abiding Rule for all sorts of Per­sons: nor will he quarrel with their being called the Word of God: nor doth he question their Righ­teousness Purity and Worth, but preferreth his a [...]quaintance with them before any other kind of Study or Employment whatsoever.

9. David testifieth concerning the Terrible­ness of God's Voice, which he saith is Thunder­ing upon the Waters, Psa. 29. 3; and very pow­erfull or full of Majesty, v. 4; dividing the flames of fire, v. 7; shaking the Wilderness of Kadesh, v. 8; discovering the Forrests, v. 9; breaking the Cedars of Lebanon, v. 5; making the greatest Mountains to skip like young Uni­corns, v. 6, and the Hindes to calve, v. 9. By which Voice of the Lord here, David might pri­marily [Page 141] intend, that terrible Tempest of Thunder, which is elsewhere called the Noyse of his Voice, Job 37. 2, and which is oft-times accompa­nyed with those forementioned Effects, in the Letter: But yet he seemeth Ultimately to drive at something of a Mystical and Spiritual Nature, viz. the Word powerfully preached, much like unto that of Thunder in its Operations; and this appeareth to be his principal aim, by mention­ing the Temple, immediately before, v. 2, and immediately after, v. 9; the Coherence between which, Expositors are very much puzzled in making out, which may be easily apprehend­ed, if the Thunder be here taken for a Type or Emblem of Gods Voice in that Temple, which was a clear Type of Gospel Saints and Churches, 1 Cor. 3. 17. And if we take this to be David's chief meaning, we then have hence hinted to us, that the Word of God Duely preached by his faithful Servants, and accompanyed with his Blessing, is very powerfull, and full of Majesty, as being God's Voice in Man, Matt. 10. 20: which thundereth upon the Waters, or People, whereof the Waters are a Type, Rev. 17. 15; witness that Roaring that Peter's Voice made among those three thousand Jews, Act. 2. 37; who were there made to call those Brethren, whom a little before they had Mocked, v. 13: This Voice of God in his People, Divideth or sendeth out the flames of Fire; flashing in the faces of Many Sinners at once, like Lightning, with much Terrour and Demonstration, 1 Cor. 14. 24, 25: This Voice can Mystically shake the Wilderness of Kadesh; which being a wild [Page 142] and barren place, may fitly typifie men of a more Barbarous and Heathenish disposition, among whom yet Paul preached with great Success, Gal. 1. 16, 17, Act. 15. 3: This Voice Disco­vereth the Forrests, by breaking down those thick Boughs and Leaves, that sometimes were an Hiding and Darkning to them; witness those strange Discoveries that Sinners meet with, both as to their former Secret Lusts, and false Dis­guises: This Voice can break the Cedars of Le­banon, or the Greatest of men, whom the Ce­dar typified, Ezek. 17. 3. 12; witness, when Faelix Trembled upon the Bench, whilest Paul a Prisoner stood preaching at the Barre, Act. 24. 25▪ This Voice can remove the greatest Mountains or Foundations of those Mystical Trees; by Pulling down the strongest Holds of their former Prejudices and contrary Principles, 2 Cor. 10. 4, witness the Conversion of those stout and zealous Jews, Act. 21. 20, who were more Hard to work upon than Publicans or Har­lots, Matt. 21. 31: And this Voice of the Lord can make the Hindes to calve, who are Fearful creatures, Cant. 2. 7, and such as Bring forth their Young with much Pain and Sorrow, Job 39. 1, 2, 3; which Hindes are therefore fit Types of Timerous Professors, who Bring forth some kind of Duty with much Difficulty whom yet the Lord can marvellously Overpower in such a case, as he did that fearful Prophet, Jer. 1. 6, 7, 17, and as he did those Jews to re-assume their Work, before the Prohibition was recalled, Ezr. 5. 1, 2.

Th [...]s seemeth to be the Spiritual import of that [Page 143] Voice of God, which David doth thus Testifie concerning: Which preaching is very fitly re­sembled by Thunder, since it is something of an Earthy nature Sublimated, 2 Cor. 4. 7, which being Agitated, or Concocted by Heavenly in­fluences, is Mighty through God, 2 Cor. 10. 4, flashing like fire, Jer. 23. 29, and making all Earthly things to shake, Isa. 66. 2; and in which respect powerful Preachers are called Sons of Thunder, Mark 3. 17; whose marvellous Ope­rations are most frequent in Barren Wildernesses, or among the poorer sort, Matt. 11. 5; and which usually falleth with greatest Power, (as Lightning and Thunder doth) upon the sturdiest Oaks, or most stout and Refractory Sinners, Act. 9. 1, 2, 3, 4.

And thus also Paul testifieth concerning this foolishness of preaching, that it is the power of God, 1 Cor. 1. 18, and the Voice of Christ him­self, Eph. 2. 17, or the Word of God, 1 Thess. 2. 13, which is quick and powerfull, and sharper than any two-edged Sword, piercing even to the Dividing asunder of Soul and Spirit, Heb. 4. 12, or unto the Distinguishing of Spiritual Actions and Persons, from such as are meerly Natural, 1 Cor. 2. 14, 15, which are onely made up of the first Adam's Perfections, heightned or im­proved by Scripture-light and common Gifts. And he calleth them Carnal, 1 Cor. 3. 3, who were for Christ, or for Immediate Teachings, 1 Cor. 1. 12, in a way of Despising himself and others, who Laboured together with God in his Spiritual Husbandry, 1 Cor. 3. 9.

A gracious Heart will not despise Prophesying, [Page 144] 1 Thess. 5. 20, which worketh effectually in such as do Believe, 1 Thess. 2. 13; although he will not Hear a Strangers Voice, Joh. 10. 5, because he is not Sent of God, nor hath any Promise of Speaking unto another's Spiritual advantage, Jer. 23. 21, 22.

10. David testifieth concerning a visible and future Glorious State of things on Earth; which was shadowed out by his Own (and Solomon's) Dispensation, as is evident from it's being called by David's Name, Ezek. 34. 23. The Perfecti­on of which Ministration is reserved untill Christs Personal Appearing, Rev. 22. 16: but will be in its Measure, together with the Jews Conver­sion, Hos. 3. 5, whom the Lord will Provoke, Rom. 10. 19, by interesting us Gentiles first, in all their Promises, Rom. 11, 31. Which glori­ous Dispensation in these Latter dayes shall first Begin, as David's also did, together with the Death of Saul, who was a clear type of Dani­el's Gentile-little Horn, or the Last settled sup­port of the fourth Monarchy. And then will these Earthly Gods die like Men, Psal. 82. 6, 7, viz. in a Political and not Personal sence onely, or else it would not have been so much to be ob­served. And their Removal will be by God him­self, who putteth down one, and setteth up another, psal. 75. 7; who then will Command his Peoples Strength, Psalm 68. 28, for the Lord hath said, that He will bring them again from Bashan, and from the Depths of the Sea, v. 22, whose Goings will then be seen, as he is both God and King, v. 24; which as his People will then give him the sole Glory of, psa. 98. 1, [Page 145] so may it Restrain their Adversaries from speak­ing with a stiff Neck, because God is Judge, psa. 75. 4, 5, 6, 7. But this Ministration of his will be ushered in by a sad Dissolved State of things, psa. 75. 3; when all the Foundations of the Earth will be out of course, ps. 82. 5, by reason of unjust Judging, v. 2, and what then can the Righteous doe, ps. 11. 3, but only suffer? whose Danger will be so great, as that in their Salvation it will then appear, the Issues from Death belong to God, psa. 68. 20; the Near approaching of whose Name, will be Declared by his wondrous works, Psal. 75. 1. Which Coming of his will be with Clouds and Darkness, and yet with Righteous­ness and Judgement, psa. 97. 2. And that work will Gradually be advanced, being at the first but as a little Spring or Fountain, from whence yet the Lord is to be Blessed, psa. 68. 26; and Beginning with little Benjamin and Judah, (as David's Kingdom did) but ending with Zebulun and Naphtali, which were the Furthest Tribes, to signifie that all God's Israel shall at last come in, v. 27; and though the Singers (or such Pro­fessors as have onely good Voices, or such who at the Best, do but excell in what is more Natu­ral and Ancient, as Singing then was, these men) shall go Before; yet the Players upon Instru­ments (or such as are good at Hand-work, and Practice; or such who also do excell, in what is of a more Instituted nature, and of a Later date, as Musical Instruments were, being first brought in by David, who was a type of Christ; these men) shall follow after, among whom shall be the Damsels with their Timbrels, or Despicable, [Page 146] but yet very Choise and Precious Practical Professors, v. 25. But after that the Lord hath been favourable to his Land, in bringing back the Captivity of Jacob, Psa. 85. 1, his People shall meet with an angry Check in their own Land, v. 4, 5; and shall then be in danger of being utterly cut off, psa. 83. 4; but the Lord will Revive them, psa. 85. 6, and speak Peace unto them, v. 8, in a way of free Mercy, v. 10, which intimateth that they had Deserved that Check, but not this Deliverance. And then shall this work go on apace; which will be Terrible unto the Wicked, for a Fire will goe before him, and burn up his Enemies round about: his Light­nings shall enlighten the World, the Earth shall See and Tremble, and the Hills shall melt like Waxe at his Presence who is the Lord of the whole Earth, Psa. 97. 3, 4, 5: who will then wound the Head of his Enemies, and the Hairy Scalp of such a one as goeth on still in his Tres­passes, psa. 68. 21, that his Peoples foot may be dipt in their Enemies Blood, v. 23; for in the hand of the Lord there is a Cup, the Dregs whereof the wicked of the Earth shall then wring out and drink, Psa. 75. 8; whom he will speak unto in his Wrath, and vex in his sore Displeasure, Psa. 2. 5; making them like a Wheel, psa. 83. 13, and Persecuting them with his Tempest, v. 15, and doing unto them as to the Midianites, v. 9, because they said, Let us take to our selves the Houses of God in possession, v. 12. But yet this Dispensation will be very Comforting unto the Saints, who then shall flourish, psa. 72. 7, and whose Horn shall then be Exalted, psa. 75. [Page 147] 10; and who shall then Rejoyce because of Gods Judgements upon others, psa. 97. 8: for all the Horns of the Wicked shall be then cut off, psa. 75. 10; and the Faces of some shall be fill'd with Shame, that so others may seek God's Name, and Know, that he whose Name is Jehovah, is the most High over all the Earth, psa. 83. 16. 18; and then shall Kings bring Presents unto God, because of his Temple at Jerusalem, Psa. 68. 29; Princes shall then come out of persecuting Egypt, and Ethiopia (or such who cannot Change their Spiritual Blackness) shall soon stretch out her hands to God, v. 31; when the Lord shall scat­ter the people that Delight in War, and shall Re­buke the company of Spear-men, the Multitude of the Bulls, with the Calves of the People (or Oppressors both Old and Young) till every one submit himself with pieces of Silver, v. [...]0. Nay and indeed, this Dispensation will be Acceptable to all sort [...] of Persons, escaping those Judgments before mentioned; and therefore the Heavens and Earth and Sea and Field and Trees are all bid to Rejoyce at such a time, psa. 96. 11, 12, 13; Prayer also shall then be made for Christ continually, and daily shall he be praised psal. 72. 15. And not without cause, since this Dis­pensation will be full of Righteousness and peace: when David shall receive the Congregation▪ he then will Judge uprightly, psa. 75. 2; for the Kings Strength loveth Judgement, psa. 99. 4; which the poor shall then share in, psa. 72. 2, the poor of the people, and the children of the Needy, v. 4, whom he will then spare and save, v. 13, Redeeming their Soul from Deceit, and preci [...]us [Page 148] shall their Blood be in his sight, v. 14; for he shall Deliver the Needy when he crieth, the poor also and him that hath no Helper, v. 12. And then, the Mountains shall bring peace to the people, and the little Hills by Righteousness, ps. 72. 3; and Abundance of peace will accompany the Flourishing of Righteous men, v. 7; there shall be an Handfull of Corn upon the top of the Mountains, whose Fruit shall shake like Leba­non, v. 16: for then shall the Earth yield her In­crease, and God even our own God shall Bless us, psa. 67. 6. And though Christ's Temporal King­dom will have but a small Beginning, yet shall it be Enlarged from Sea to Sea, and from the Ri­ver unto the Ends of the Earth, psa. 72. 8; they that dwell in the Wilderness shall Bow before him, v. 9; the Kings of Tarshish (famous for Shipping, Isa. 23. 1, and originally descending from Japheth, Gen. 10. 4.) and of the Isles shall bring Presents; the Kings of Sheba and Seba (descending from Ham, Gen. 10. 6, 7.) shall offer Gifts; which Ham and Japheth, were Two of those three, from whom this Present world was first replenished, so that their being now subjected unto Shem, of whom God's Israel came, doth intimate the large Extent of Shem's Dominion; yea all Kings shall fall down before him▪ all Nations shall serve him, psa. 72. 10, 11; for he shall inherit all Nations, psa. 82. 8; by virtue of the Fathers Gift, psa. 2. 8. And this Name of his shall Endure for Ever, psa. 72. 17, so long as the Moon endureth, v. 7, and shall be con­tinued as long as the Sun, v. 17, throughout all Generations, v. 5. The top-stone of which glo­rious [Page 149] State will be, that outward Blessings will be accompanyed with holy Fear, psa. 67. 7, or that Righteousness and Peace shall then Kiss each other, psa. 85. 10, which Righteousness shall set us in the way of Gods Steps, v. 13; and the speaking of which Peace is accompanyed with an Exhortation to Gods People, not to turn again to Folly, v. 8, that so Glory may dwell in our Land, v. 9.

This Restitution of all things, is that which the Lord hath spoken by the mouth of all his ho­ly Prophets since the World began, Act. 3. 21; and among the rest, by this Prophet David, who was a man after Gods own heart; and there­fore to be of this Principle or Opinion, can be no just matter of Dislike to any; nay it is well, if the Scornfull Opposers of that Principle, can tell how to make it out, that themselves are of Da­vid's Spirit.

And thus also Paul testifieth, that there is an Habitable Earth, or World to come, which shall be put in Subjection to the Son of Man, Heb. 2. 5, and which he proveth, v. 6, from David's Testimony, psal. 8. 4. Which Habi­table Earth (whereof Paul might be said to speak, Heb. 2. 5, because he Meant it there, and had but Newly mentioned it Before, Heb. 1. 6, as into [Which] God shall bring in [Again] the first Begotten, for so the Greek there should be rendred; I say this Earth) is no way suitable unto a meer Spiritual state of things, which useth rather to be shadowed out by Heaven, as Heb. 12. 26. Nor could the Dispensation of the Go­spel (in that meer Spiritual sence) be called [now] [Page 150] the World [to come] since [that] was come Already, Heb. 12. 18, 22; else needed not Paul have been so fearful, as to the present unbeliev­ing Jews Eternal State, Ro. 10. 1, 2, 3, or that of Judaizing Gentiles, Gal. 5. 2. 4. Unless Christ's Kingdom in the General (as it is Spiritual and Temporal too) be meant (here) by this World to Come: and so indeed, that Comprehensive Kingly Dispensation might be called, (as here it is) The World to come, because it was so call­ed by the Jews of Old, who yet did Mainly look for a Temporal Kingdom; and in that Compre­hensive sence, Paul might here say, [Whereof we speak] because Christ's Ministration (in com­petition with that of Moses) was the Chief Sub­ject of this Epistle; which yet includeth his Temporal Kingdom also, as that which in Pro­priety of Speech (as well as in relation to the Jews Opinion) doth fitliest Answer to this Ha­bitable Earth, or World to Come. Nor could Paul else have said, as Heb. 2. 8, [but now we See not Yet All things put under him, referring Principally unto Christ] since he had made an Open Shew (upon the Cross) of his Abolishing the Law of Moses, Col. 2. 14, 15. Yea Christ (when he Ascended) did Really (Then) Receive a Kingdom, which yet was not Immediately to Appear, (and which must therefore needs be more than Spiritual) Luke 19. 11, 12: in which regard, Paul [now] might see him Crowned, Heb. 2. 9, (with a Spiritual Eye; and Other wayes, as to his Spiritual Kingdom,) though Now he Saw not Yet All things put under him, v. 8, or with an Eye of Sense, nor shall any [Page 151] other see that fully, untill Christ's next Appear­ing, 2 Tim. 4. 1; though Heb. 1. 6, may possibly referre unto a Time on this side that. Which [Putting of all things in Subjection under him] had been asserted before, concerning Man In­definitely, Heb. 2. 6, 7, 8; as being some way Applicable unto Adam Standing▪ and David af­ter his Anoynting, and Every true Believer, yea All Mankind in General: and therefore Jesus (in Particular) is fitly mentioned Afterwards, v. 9, though He was principal [...]y all along intended; especially since the Visibility of Jesus his being Crowned [then] was meerly in a Spiritual sence, and to be seen with a more spiritual Eye. This cleareth up the Meaning of that [Habitable Earth, or World to Come] in Paul's sence there. Who further hinteth, that the earnest Expecta­tion of the Creature, waiteth for that Dispensa­tion, Rom. 8. 19, because it shall then be Deli­vered from its Bondage, v. 21, under which it now Groaneth, v. 22. At which time the Saints shall Judge the World, 1 Cor. 6. 2; and when Christ shall Come, 1 Cor. 15. 23, he must Reign, till he hath put all Enemies under his feet, v. 25, viz. all VVorldly Rule, Authority, Power, v. 24, and Death it self at last, v. 26; and then cometh the End, when he shall have Delivered up the Kingdom to God the Father, v. 24, un­der whom the Son will then Reign, v. 27; and when all things shall be subdued unto him, then shall the Son also himself be subject unto him, who put all things under him, that God may be All in All, v. 28. VVhich Testimony of his, is expresly seconded by John and Peter, Act. 3. [Page 152] 1. 21. Rev. 20. 4. 2 Pet. 3. 13; and seemeth to be Hinted by James, when he speaketh of the Lords Coming, Jam. 5. 7, as Peter interpreteth it, 2 Pet. 3. 12, with reference unto a time of General Restitution, Act. 3. 21, which therefore must needs be upon Earth, and on this side a General Destruction: which Jude also intima­teth, when he mentioneth the Lord's Coming with ten thousands of his Saints, Jude 14, refer­ring unto Dan. 7. 10, where this Doctrine of the Fifth Kingdom upon Earth, is undenyably handled.

11. David testifieth concerning the Resur­rection of the Body: whose lying in the Grave, is set forth by Sleeping, Psa. 13. 3; but yet even there, he saith, that his very flesh should Rest in Hope, Psa. 16. 9, because the Lord would not leave him in that Hell, nor suffer him to see Ever­lasting corruption, v. 10; and upon his Awaking out of that Sleep, he humbly expected to be satisfied with God's Likeness, Psa. 17. 15, in whose presence is fulness of Joy, and at whose Right hand there are pleasures for Evermore, Psal. 16. 11.

So also Paul proveth this Literal and Proper Resurrection of the Body, partly, because else the Saints would be of all men most Miserable, 1 Cor. 15. 18, 19; and partly, from the Resur­rection of Christ himself, v. 12, as a First-fruits, v. 20, and Procuring Cause thereof to others, v. 21, 22; who if he be not Risen, then are the Apostles false witnesses, v. 15, and the Believers Faith is vain, v. 14; and if there be no Resur­rection of the Dead, then is not Christ Risen, [Page 153] v. 13; but now is Christ risen from the Dead, and become the First-fruits of them that slept, v. 20; the Manner of which Resurrection he clear­eth up, from v. 35, to v. 55; which will be by a foregoing Death, v. 36; or Change, v. 51; in the Twinckling of an Eye, v. 52; unto a state of Immortality, v. 54, of Power, v. 43; of Spi­rituality, v. 44; and of Glory, v. 43; though yet with some Gradual Difference, v. 41, in a way of Congruity with the present Differing state of things in that respect, v. 38, 39, 40. 42. And he doth elsewhere conclude, that God hath both Raised up the Lord, and will also Raise up us by his power, 1 Cor. 6. 14; If the Spirit of him that raised up Jesus from the Dead dwell in us, Rom. 8. 11; which was not onely his bare Opinion, but the matter of his Knowledge, 2 Cor. 4. 14; wherewith he would have Believ­ers to Comfort one another, 1 Thess. 4. 18, and not to Mourn for their Dead Brethren, as others which have no Hope, v. 13, 14. This Doctrine he preached, Act. 17. 32, at Athens, v. 22, al­though some Mocked at it, v. 32; wherein he agreed with the Pharisees, Act. 23. 6, and the Generality of his Persecutors, Act. 24. 15.

A man after Gods own Heart, will neither (with the Sadduces) absolutely Deny the Resur­rection, Act. 23. 8; nor yet (with some others) subtilly Undermine it, by interpreting it in a meer Spiritual sence, as they did, who said it was already past, 2 Tim. 2. 18, supposing it meerly to consist, in that Spiritual Renovation of Things and Persons, which began with the Dispensation of the Gospel; whose word did eat as doth a [Page 154] Canker or Gangrene, v. 17, tending to Over­throw the faith of some, v. 18, and who did thereby shrewdly evidence, that they did not belong to God, v. 19.

12. David testifieth concerning the Last Day of Judgement; affirming▪ that the Lord shall Judge the People, psa. 7. 8; and the World in Righteousness, psa. 9. 8: at which time, the Un­godly shall not be able to stand in the Congrega­tion of the Righteous, ps. 1. 5; and in relation whereunto, he desireth that God would not en­ter into Judgement with him, viz. out of Christ, or as he was in Himself considered, Psalm 143. 2.

So also Paul testifieth, that God hath appoint­ed a Day, wherein he will Judge the World [...]n Righteousness by Jesus Christ, whose Resur­rection did Assure it, Act. 17 31. Which Do­ctrine of Eternal Judgement, Heb. 6. 2, he rec­koneth up among those Truths that were first preached, and which he therefore calleth Prin­ciples, v. 1, or the Word of the Beginning of Christ, as it should be rendred. Before which Judgement seat, all must Appear, 2 Cor. 5. 10; and every man's Work will then be Tried, 1 Cor. 3. 13; which should Prevent our being Censo­rious of others, Rom. 14. 10, 12, or setting too much by either our Own or Anothers Good or Ill opinion of us, 1 Cor. 4. 3. 4, 5. Which Judge­ment will follow Death▪ Heb. 9. 27; and will Discover those Secret sins and Good Works, which till then will not be Manifest, 1 Tim. 5. 24, 25. And therefore the Saints are now cha­stened by the Lord, that so they might not then [Page 155] be condemned with the World, 1 Cor. 11. 32. But he telleth us, that this will be a Terrible Dispen­sation unto Sinners, the mentioning whereof made Faelix Tremble, Act. 24 25; and not without cause, since there will then be no more Sacrifice for sins▪ Heb. 10. 26 but a fearfull looking for of Judgement and fiery Indignation▪ v. 27, from him whose Vengeance is, and he will Recom­pense, v. 30; whose Judgement will then be ac­cording to the Truth, Rom. 2. 2. and Paul's Go­spel, v. 16; which shall not be escaped, v. 3, by those who despise God's Goodness▪ v. 4, and after their Hardness and Impenitent Heart, trea­sure up to themselves Wrath against that Day, v. 5. At which time the Lord will take Ven­geance on such as Know him not, and Obey not the Gospel of Jesus Christ, 2 Thess. 1. 8, 9; and will Righteousl [...] recompense Tribulation to them that now Trouble his People, v. 6, and Rest to them that are troubled, v 7, whose present Per­secutions, v. 4, are a manifest Token of this Righteous Jud [...]ement of God to come, v. 5.

And these are the principal of those Things (in a way of Distinction from Persons) which David witnesseth unto; and whereby he did Out­wardly evidence in part, his being a Man after Gods own heart. From all which, we may safely conclude, that a man after Gods own Heart, is partly to be known by his being competently ac­quainted with, The Creatures Vanity, The Soul's Worth, The Comeliness of true Christian Love, The Ʋsefulness of Afflictions, The danger of Prosperity, The proper Nature of Sin, The De­sireableness of Duty, The Nature of God's Law, [Page 156] The Majesty of his Voice, The Glory that is to be Revealed, The Resurrection of the Body, and The last Day of Judgement.

But then Secondly, David witnesseth con­cerning several sorts of Persons. As for Ex­ample:

1. David witnesseth concerning Himself, both as to what he was by Grace and Nature. He doth confess, that he was by Nature sinfull, both in regard of Original Sin, wherein he was Con­ceived and Shapen, Psa. 51. 5; and in regard of Actual Sin, which he acknowledgeth, both as to the Heinousness thereof, psa. 51. 14, toge­ther with the Title of that Psalm; and as to the Numerousness thereof, which were More than the Hairs of his head, psa. 40. 12, or than he was able to Understand, psa. 19. 12. But yet through Free-grace, he was able to say▪ that he was Holy, psa. 86. 2; the Servant of God, psa. 116. 16; and his Holy One, Psa. 16. 10: which he doth more at large Exemplifie, psa. 26. 4, 5, and else­where; and particularly, in relation to his Inno­cency towards Saul, Psa. 7. 3.

So also Paul witnesseth of Himself, that by Na­ture he was Carnal, sold under Sin, Rom. 7. 14; not finding how to Perform that which is Good, v. 18; groaning under a Body of Death, v. 24; having a Law in his Members, which brought him into Captivity to the Law of Sin, v. 23; and acknowledging, that he had sometimes been an Heinous Blasphemer, an injurious Persecutor, and the chief of Sinners, 1 Tim. 1. 13. 15; and that he could not understand his Errours, since though he Knew nothing by himself, yet was he [Page 157] not thereby Justified, 1 Cor. 4. 4. But yet, By the Grace of God (saith he) I am what I am, 1 Cor. 15. 10; a Servant of Jesus Christ, Phil. 1. 1; a Saint or Holy One, Eph. 3. 8; who pressed after Perfection, Phil. 3. 11, 12; willing to do that Good which he did not, Rom. 7. 19, and Hating that Evil which he did, v. 15; upon which account he Thanked God through Jesus Christ, v. 25.

A gracious heart is well acquainted with Him­self; and as he is free to acknowledge his mani­fold Original and Actual transgressions; so is he also Authorized to witness unto that Grace which the Lord hath bestowed on him; and though he beareth Record of Himself (as Christ saith, Joh. 8. 14.) yet is his Record ture.

2. David witnesseth concerning Angels; that there are Evil Angels, as well as Good ones, psal. 78. 49; that they are by Nature more Ex­cellent than Man, psal. 8. 5; that they are Many in Number psa. 68. 17; and Mighty in Strength, psa. 103. 20; and of a spiritual Substance, psal. 104. 4; who are at the Lords Command, ful­filling his Word, psa. 103. 20; Blessing his Name, psa. 148. 2; encamping about his Ser­vants, psa. 34. 7, and Keeping them in all their Wayes, psa. 91. 11; but Chasing and Persecu­ting such as seek after their Souls, Psal. 35. 4, 5, 6.

So also Paul witnesseth concerning Angels, both Good and Bad. In relation to the Bad An­gels, he saith, that they are Spiritual Wicked­nesses, Eph. 6. 12; who have a Prince, Eph. 2. 2, or some of which are Principalities, or Higher [Page 158] than the rest, Eph. 6. 12; the Original of Anti­christian Doctrines, 1 Tim. 4. 1. 3, and of all Idolatry, 1 Cor. 10. 20; whose Children Sinners are, Act. 13. 10; and by whom they are taken Captive at his Will, 2 Tim. 2. 26; working in them like a Prince, Eph. 2. 2; and as their God, 2 Cor. 4. 4; unto whom Apostates turn aside, 1 Tim. 5. 15, and unto whom all Scandalous Church-members are to be Delivered up, as Paul did Alexander and Hymeneus, 1 Tim. 1. 20, (the latter of which denyed any proper and fu­ture Resurrection, 2 Tim. 2. 17, 18,) and as he gave order that the Incestuous Person should be dealt with, 1 Cor. 5. 5; which is a sad Sentence, since such are then under his Power, who hath the power of Death, Heb. 2. 14. And he doth further signifie, that these Wicked Angels are very Powerfull, whom therefore he calleth Prin­cipalities and Powers in High places, Eph. 6. 12, working with all Power and Signs, 2 Thess. 2. 9: and that they are also very Subtle, working with all Deceivableness of Unrighteousness, 2 Thess. 2. 10; and being able to Transform themselves into Angels of Light, 2 Cor. 11. 14; in which regard that Child of the Devil is said to be full of all Subtilty, Act. 13. 10; and upon which account he biddeth that we should put on the whole Armour of God, that we may be able to withstand the Devils Wiles, Eph. 6. 11, who else by his Devices will get an Advantage against us, 2 Cor. 2. 11. And as the Devil is Cunning, so also Paul tells us, that he is Mischievous a­gainst the Saints, Tempting them upon every small Occasion, 1 Cor. 7. 5; in which regard he [Page 159] was Jealous of those Choise Believers, 1 Thess. 3. 5; and therefore he biddeth that Professors should have no fellowship with him, 1 Cor. 10. 20; nor give any place unto him, Eph. 4. 27; nor Expose any to fall into his Snare or Con­demnation, by an unmeet Advancing of them, 1 Tim. 3. 6, 7; himself having experienced that Satan was a Buffeter, 2 Cor. 12. 7, and that he would have been more serviceable than he was, but that Satan hindred him, 1 Thess. 2. 18. But yet withall he telleth us, that these Principali­ties are spoyled by Christ, Col. 2. 15, who hath Destroyed the Devil, Heb. 2. 14; and that the God of Peace will shortly bruise Satan under his People's feet, Rom. 16. 20; and whom the Saints shall one day Judge, 1 Cor. 6. 3. This is the summe of what Paul witnesseth concerning these wicked Angels.

And in relation to the Good Angels he telleth us, that they are Spirits, Heb. 1. 7; Elect, 1 Tim. 5. 21; Innumerable, Heb. 12. 22; Glo­rious or Lightsome, 2 Cor. 11. 14; Endowed with admirable Gifts, Gal. 4. 14, 1 Cor. 13. [...]; Powerfull, whom therefore he styleth, Princi­paliti [...]s, Thrones, Dominions and Powers, Col. 1. 16; and yet Gradually differing each from other, as that word Arch-angel intimateth, 1 Thess. 4. 17. He also informeth us, that their Nature is not Humane, Heb. 2. 16; and that by Creation they are superiour unto the Best of Men, yea unto Christ himself as he was Man, Heb. 2. 7; but that yet they are not to be Re­ligiously Worshipped, Col. 2. 18; since they were all of them Created by Christ as God, [Page 160] Col. 1. 16; and are Inferiour unto Christ as Medi­atour, in point of Name, Heb. 1. 4, and Place, Heb. 1. 13, and Rule, Heb. 2. 5, Christ being in all those respects far above them all, Eph. 1. 21, whom therefore they Bow the Knee unto, Phil. 2. 10, and though they be Gods, ps. 97. 7, yet are they bid to Worship him, Heb. 1. 6; by whom Christ gave the Law, Gal. 3. 19, Heb. 2, 2, and who have not power to alter his Gospel, Gal. 1. 8; but are his Servants, in a way of ordinary Ministring unto his Saints, Heb. 1. 14, or in a way of ex­traordinary Revelation, Act. 27. 23; who are capable of Growing in their Knowledge concern­ing the Manifold Wisdom of God, by the Church, Eph. 3. 10, and who do frequent Gospel Church-Meetings, which should provoke us unto all manner of comely Behaviour at such a time, 1 Cor. 11. 10: but notwithstanding the great­ness of their Power, yet Paul was perswaded, that neither Angels, nor Principalities can sepa­rate Believers from the Love of God in Christ Jesus, Rom. 8. 38, 39.

A man after Gods own Heart is neither a Pha­risee in point of Practice, nor yet a Sadducee in point of Principle, who did deny that there was either Angel or Spirit, Act. 23. 8.

3. David witnesseth concerning the Man of Sin, in his Nineth Psalm, as is concluded by some of the best Expositors both Ancient and Modern; and more especially with reference to his last support: And since the Eighth Psalm doth un­denyably treat of Christ's Temporal Kingdom, (as is evident from v. 4, compared with Heb. 2. 5, 6,) it may easily be inferr'd from thence, [Page 161] that this Ninth Psalm do [...]h handle the Fall of An­tichrist, upon whose Ruines Christ's Kingdom is to be raised. Which Application doth seem to be further confirmed, from the significant Title of this Psalm, which is, upon Muth (or the Death of) Labben; the meaning of which word Labben, the generality of Expositors con­fess themselves unable to understand; and in such a case, it may be lawfu [...]l for others to give their sober apprehensions together with their Grounds. Now this word Labben, unto me doth seem most probably to be contracted of that Hebrew word Lebbanah, which signifies the Moon, and is so translated Cant. 6. 10. Isa. 24. 23, & 30. 26, &c. And if so, then this word Labben may fitly be applyed to the Man of Sin; the Con­tinuance of whose Dispensation is expresly Mea­sured by Moons or Moneths, Rev. 13. 5, and (as the best Interpreters agree) in regard of the full Resemblance that is between the Moon and this Man of Sin; as for Example: (1) The Moon is made in Scripture to be an Emblem of a Woman, in a way of Distinction from the Man, Gen. 37. 9, 10: and so the Man of Sin and his Party, are called Women, or persons of a more Effeminate Spirit, with whom the Sealed Num­ber are not Defiled, Rev. 144. (2) The Moon is Fair, Cant. 6. 10, and Bright, Job 31. 26: and so is the Man of Sin in the eyes of Night­walkers▪ and in the Sun's absence, or unto those from whom Christ is gone, who is the Sun of Righteousness, Mal. 4. 2. (3) But the Moon is Spotted, and not so Clear as the Sun is said to be, Cant. 6. 10: and so also, the Man of Sin [Page 162] hath Alway his Leopard-spots, Rev. 13. 2, Jer. 13. 23, which Blemish the Lustre of his Moral Vertues and outward Glory, in the Eyes of all seeing Men. (4) The Light of the Moon is also wholly Borrowed from the Sun, as all know, and as its Eclipse doth evidence; so also the Man of Sin doth Borrow all his forementioned Glory from Jesus Christ, who enlighteneth every man with whatever true Light he hath, Joh. 1. 9, and more especially the Man of Sin, whose being so fair and bright, is from some Common Union and Communion that he hath with the Person and Things of Christ. (5) The Lightsome Body of the Moon is also very Variable; so also is the Glory of the Man of Sin, who first Arose not long after the [...]un of Righteousness, and then he was very small; who hath Encreased since unto his Full, and since that time, he hath been and still is Decreasing, in order to his Change. (6) The Moon is most Glorious, when at its fur­thest Distance from the Sun; so also the Man of Sin was in the Fulness of his Glory, about the Midst of his 42 Moneths, since when (or as Christ's Kingdom hath Approached) he hath Decay'd exceedingly; and towards the Begin­ning of his Rise he was scarce Discernable, as Pope P [...]us the 2 [...] doth confess, Ante Nicenam Synodum, unusquisque sibi vixit, & parvus re­spectus ad Roman [...] E [...]clesiam habebatur; Be­fore the Nicene Councel (which was before the midst of the Third Century) every Bishop lived to himself, and there was little regard had to the Church of Rome, Aeneas Sylvius, Epist. 288. (7) But the Moon at best, is (according to the [Page 163] Scriptures) but a lesser Light, Gen. 1. 16, which one can hardly Read by, unless some ve­ry Legible hand; and notwithstanding whose ut­most Brightness, it is Night still, though some men newly Awakened out of Sleep, have been for a while mistaken in that regard; and Astro­nomers tell us, that many Stars are Bigger than the Moon, although this seemeth to be the Big­gest of them all, because of its Nearness unto such as dwell upon the Earth: and so the Man of Sin is far Inferiour unto Christ the Sun, though some of his Party have most Blasphemously made them Equal; nay, Z [...]rabella saith, that the Pope is more than a God, that the Scripture might be fulfilled, 2 Thess. 2. 4; but yet his Light is that by which no Truth or Duty can be seen, save what is very Obvious; and notwith­standing which, his is a state of Darkness, save unto such who are between sleeping and waking; and Christ's Stars (or Gospel Officers, Revel. 1. 20,) are Really far Bigger though they seem Less, unto men of a Low and Earthy Spirit. (8) The Moon▪Light is also without any sen­sible Heat at any time, and the sharpest Winter-Frosts do accompany its greatest Brightness: so also, the Man of Sin and his Party, may have some kind of Light, but yet no kindly Warmth, save what is either Ensorced by their Presump­tuous Confidence, and Bodily Exercise, which profiteth but little; or what is gained from their Earthly Cordials and Kitchin-fires, in the Want whereof they starve and die; whereas the Chil­dren of the Day, are furnished with an Heaven­ly Heart-chearing Light, without the help of [Page 164] any such Presumptuous Enforcement, or violent Exercise, or Worldly Encouragements. (9) But yet the Moon Ruleth in the Night, Psa. 136. 9, and upon the Sea, as appeareth in its Tides; and in the Night the Moon is sometimes smiting, psa. 121. 6: so also, the Man of Sin hath his chiefest Rule in Places and Times of Darkn [...]ss, and among poor Ignorant people, resembled by the Sea or Many Waters, Rev. 17. 1. 15, whom he keepeth in Perpetual and Variable Motion, this and the other way; and whom he smiteth with spiritual Plagues, whilest the Sealed Number, or Christ's Party are Untouched, Rev. 9. 1. (10) And the Moon is of a Long continuance, psa. 72. 5. 7: so also is the Reign of the Man of Sin, whose Monarchy hath lasted 1260 years, beyond what any other Monarch in the world did ever yet attain unto. (11) The Moon also is very Influential upon the Earth unto the Put­ting forth of many precious things, Deut. 33. 14▪ and so it cannot be denyed but that the Man of Sin hath put forth many precious things, not only in a way of Gratifying his Friends, but also in witnessing unto many precious Truths, in clear­ing up many intricate Scriptures, and in Civili­zing many who were Prophane, &c. all which must needs be confessed to have been in some sence Precious; onely these Good things are ra­ther violently Thrust forth by the Man of Sin, than Naturally Produced by him, as the Moon is said in that place last mentioned to thrust forth her precious things, as the Original word [Geresch] there used signifieth; whereas the Sun is there said to yield his precious Fruits in a [Page 165] more Natural and Kindly way of voluntary Coming, as is hinted by that Original word [Thebuoth] which is there translated Fruits. (12) The Moon also is apt by some poor Crea­tures to be Religiously Worshipped, as is evi­dent from God's forbidding it, Deut. 4. 19, with the sorest kind of Death, Deut. 17. 3. 5; and from that act of Josiah, in putting down such Idolatrous Priests or Black-coats, as the Origi­nal word [Chemarim] there used signifies, 2 Kin. 23. 5; and from Job's Disclaiming such a thing, Job 31. 26, as being a very Horrible Iniquity, v. 28: and so this Man of Sin hath all along been Worshipped by the Antichristian World, or Dwellers upon Earth, or such whose Names are not written in the Lambs Book of Life, Rev. 13. 8, so also was his Image, v. 14, as the Dra­gon had been before, v. 4; partly from the Fear of his Penalties, v. 15, and partly from the Wonderfulness of his Power, v. 4, and Glo­ry, Rev. 17. 8; for which they are most sadly Threatned with Eternal torments, Rev. 14. 9, 10, 11; whilest such as Reign with Christ, are Described by their not having Worshipped the Beast nor his Image, and by their not having received his Mark upon their Foreheads, or in their Hands, although they did thereby run the utmost hazard, Rev. 20. 4. (13) But the Moon was at Joshuah's Command, Josh. 10. 12, 13, who was an eminent Type of Christ, and is therefore called Jesus, Heb. 4. 8: and so, the Man of Sin is under Christ's command, who can bring him to a Stand when he pleaseth, and will do so unto the World's Astonishment, when [Page 166] that shall come to pass in these latter dayes, which Joshua's Conflict with those five Kings did then typifie. (14) Nay and the Saints also are de­scribed, as having the Moon under their feet, Rev. 12. 1: and so, whatever doth properly re­late unto the Man of Sin, hath been alway De­spised by Gospel-Saints, who neither have so much Admired his Parts and Learning, or Mag­nified his highest Reformation and Religious Actings, or Feared his greatest Power and Cru­elty, or Doted upon his outward Glory and Pro­sperity, so as to comply with him in any thing by which he hath been Predominantly to be known, in any Age of the World. (15) The Moon also will be Eclipsed at the Lord's Appear­ing, to Avenge his People upon persecuting Egypt, Ezek. 32. 7, and to Redeem them out of Oppressing Babylon, Isa. 13. 9, 10, and to Destroy their last Enemies in that Valley of Je­hoshaphat, Joel 3. 14, 15; and then shall this mystical Moon or Man of Sin be confounded, when the Lord of Hosts shall Reign in mount Sion, and before his Ancients gloriously, Isa. 24. 23. (16) Lastly, the Moon shall one day cease to shine any more, or at least-wise it's Light shall be of no further use; which is a virtual Annihilation, Isa. 60. 19, Rev. 21. 23: and there­unto be sure, the Man of Sin is fitly resem­bled by it, for he shall one day wholly be De­stroyed, or Die for ever, as is evident from ma­ny Scriptures, and as is hinted from the Title of this Psalm, which is upon Muth Labben, or the Death of the Moon, viz. the Man of Sin, be­tween whom and the Moon, there is a very full [Page 167] Agreement, in all those respects before men­tioned.

But then, in the Body of this Psalm, David doth more particularly witness concerning this Man of Sin, as followeth. And so, in the first place, he telleth us what a Mischievous Height he would come unto, so as to destroy Cities, and to make their Memorial perish with them, v. 6; which we have seen fulfilled; and therefore Au­gustine did from this very Psalm foretell and be­lieve, that Antichrist should come unto such an Height, and act in such a way both towards the Saints and others, that some would be apt to think, God had forsaken the care of the World. But then Secondly, David doth here foretell his Downfall, which when it doth once Begin, it will Hasten apace, v. 3, and that it will End in his being destroyed for Ever, v. 5; who shall be turned into Hell, v. 17, as having forgotten God, and himself also to be but a Man, which he shall be minded of by his being put in Fear, v. 20. Whose Destruction will be by a Marvellous Appearance of God's own Presence, v. 3; who will be then Known by his Judgement executed, and by Ensnaring this Party in their own work, v. 16, and taking them in their own Net, v. 15. And then these men shall be declared to be Hea­thens, and Wicked, v. 5, whatever they have formerly been accounted. But about that time the Saints will be brought to the very Gates of Death, v. 13; who yet shall then Trust in God's Name, v. 10; and Pray unto him, v. 13, 14, 19; and humbly Expect, v. 18; whom the Lord [Page 168] will be a Refuge unto, v. 9; and not forget their Cry, v. 12; nor suffer their Expectation to pe­rish for Ever, v. 18; but will remember them when he maketh Inquisition for Blood, v. 12; which will be the matter of their hearty Praise, v. 1. 11. 14. And from that time the Enemy shall Destroy no more, v. 6; but the Lord will take the Temporal Rule into his own hand, v. 7; who shall Judge the World in Righteousness, v. 8; and whose Dominion shall endure for Ever, vers. 7.

And so also Paul testifieth concerning this Man of Sin, whom he calleth the Son of Perdition, 2 Thess. 2. 3; and That Wicked one, v. 8; who was to Come before the Day of Christ, v. 3; but not till the Roman Pagan Empire were ta­ken away, v. 6, 7; nor till there was first a fall­ing away, v. 3; and then should he be Reveal­ed, v. 8; who was already at work in a more mysterious way, v. 7; whose Coming would be, with all Power and Signs and Lying Wonders, and with all Deceivableness of Unrighteousness in them that perish, that they might be Damned, because they received not the Love of the Truth, v. 9, 10, 11, 12: who would sit in the Temple of God, shewing that he is God, and exalting himself above all that is called God, v. 4; who will be first and principal [...]y to be known, by his Forbidding Marriage, and lawfull Meats, 1 Tim. 4. 3; whom the Lord will consume with the Spi­rit of his mouth, and Destroy with the Bright­ness of his Coming, 2 Thess. 2. 8; that is, whom he will Gradually Waste, by the Testimony of his faithful Witnesses, and at the Last utterly [Page 169] Destroy, at his own Personal Appearing.

A man after God own heart, will dare to style the Man of Sin and all his Party, wicked Hea­thens, whatever flattering Titles others give them. He doth not envy his present Prosperity, knowing that he is the son of Perdition. He is so well acquainted with his Person and Principles, as to Despise the One and Abhor the Other, and not to Comply with Either.

4. David witnesseth at large concerning Sion, Which Sion, in the Letter, strictly taken, was an high Mountain in Judea, strongly fortified by Art and Nature, which David having taken from the Jebusites, did afterwards unite it together with Millo unto Jerusalem, 2 Sam. 5. 7, 8, 9: but more Largely, this Sion was put to signifie the Whole City, (that Seat of Royalty, wherein the Temple was afterwards built,) as also, the whole land of Iudea, together with the Inhabitants of both. And so this Mount Sion is declared to have been a Type, both of that forementioned Glori­ous state of things, Isa. 14. 32, Rev. 14. 1. and of a peculiar sort of persons, viz. Gospel-Saints, Gal. 4. 26, and Gospel-Churches, Heb. 12, 22, as Paul explaineth it, in his concurring Testimo­ny concerning this Sion or Ierusalem.

And so David in relation to this Typical Sion (or Gospel-Saints and Churches) doth witness; 1, That she was the peculiar object of God's Love and Choice, whom the Lord had chosen, Psal. 132. 13; and whose Gates he loved more than all the dwellings of Jacob, Psal. 87. 2. True Gospel-Saints and Churches, are not of the world, Joh. 17. 16, but Chosen out from thence, [Page 170] Joh. 15. 19; whom the Lord loveth above any other sort of Professors, (or such as were typified by the common Israelites) and more especially their Gates or their more Solemn As­semblies, which were there wont to be. 2ly, Du­vid tells us, that this Sion was the Perfection of Beauty, Psal. 50. 2; being a very fruitful and High Mountain, from whence one might behold many pleasant things beneath: And so, the Saints and Churches of Christ, are very Beautiful, be­ing cloathed with the Sun, and having the Moon under their feet, Rev. 12. 1; who are therefore oftimes compared, to a Garden weeded, Beams collected, Pearls clustered, Saphires pollished, and the like; being Perfected with Christ's Com­liness, as Sion was with Davids, so as that not onely Paul, Col. 2. 5, but Christ himself, Cant. 4. 9, seems ravisht with the sight of them, especi­ally in the Spring and Summer season of their spi­ritual flourishing. Thirdly, Davids tells us, that this Mount Sion was on the sides of the North, Psal. 48. 2, or on the North-side of Jerusalem, Butting upon Moriah where the Temple was, Isa. 14. 13: And so, the choisest Saints and purest worshippers, have generally hitherto been Situ­ated somewhat more Northerly, or at a further distance from this world's Sun, having that made up in a sweeter Air, which others do enjoy above them in outward warmth; nor doth a gracious heart mislike this portion, but counteth it's Nor­therly Situation, to be one constitutive part of it's Beauty, as David here intimateth, because this doth make them most like to Christ, Phil. 3. 10, who first suffered, and then entred into his [Page 171] Glory, Luke, 24. 26. Fourthly, This Sion was originally the Jebusites Fort, not wholly con­quered till David's time, who was a Type of Christ, and more especially with reference unto that time when his Temporal Kingdom shall be first set up. And such are the choisest Saints by Nature, who are originally Canaanites, Ezek. 16. 3, or the children of God's wrath, Eph. 2. 3. as Canaan was of Noahs curse, Genes. 9. 25; strongly possest and fortified, 2 Cor. 10. 4, till Christ reduce them, who loves to purchase with his Blood and Sword. God's dearest Son must at the first be called out of Egypt, Hos. 11. 1. Mat. 2. 15, that so no flesh might glory in his presence. Nor will this Conquest be fully per­fect [...]d, until Christs Temporal Kingdom shall visibly appear. Fifthly, David tells us, that God was peculiarly the God of Sion, Psa. 146. 10. And this is the Priviledge of all true Gospel-Saints, that God is peculiarly Theirs, as they are His; in which regard, not onely doth Dari­us (an Heathen) call him the God of Daniel, D [...]n. 6. 20; but Saul also (a common Israelite) doth call him Samuel's God, in a way of Distin­ction from himself, 1 Sam. 15. 15. And though others may have the Boldness to call God Theirs, Joh. 8. 54; yet none have any lawful Power or Authority to doe so, save such as truly doe Be­lieve, Joh. 1. 12. Sixthly, David tells us, that Sion was the place where God did Manifest him­self in his Greatest Glory, from whence he shone, Psal. 50. 2; and before whom his People did ap­pear in Sion, Psal. 84. 7; and where he did evi­dence his Greatness, [...]s. 99. 2. And thus, Christ [Page 172] Manifesteth himself unto his true Disciples, and not unto the world, Joh. 14. 21, 22; who have a Promise of his peculiar Presence, Matth. 18. 20; and God is in Them of a truth, 1 Cor. 14. 25. Seventhly, He telleth us, that in Sion the Lord would make David's Horn to Bud, and that he had There ordained a Lamp for his Annointed, ps. 132. 13. 17; which Zacharias doth Mystically interpret, and with reference unto Christ's Inter­est in Gospel-times, Luk. 1. 69. And thus, as Christ's spiritual Kingdom was first set up among these sons of Sion; so also, his temporal King­dom shall first put forth or Bud, among his choisest Saints and Churches; who will not there want a Successour, as that word Lamp importeth, 1 King. 15. 4. Eighthly, he tells us, that Sion was the Place of most Prevailing Prayer, as also of most abundant and acceptable Praises. Others are slow in returning Thanks for what Mercies they have received, if ever they doe perform what they have sometimes Vowed; but Praise waiteth for God in Sion, and unto him shall the vow there be performed, ps. 65. 1. there also Brake he the arrows of the bow the shield and sword, viz. in answer to Sion's Prayer, ps. 76. 3. in which regard she is said to be more glorious and excellent than the mountains of Prey, be­cause of her effecting that by Prayer, which others could not do by force of Arms, v. 4 5, 6. And thus, the choisest Saints are most powerful with God in Prayer, and most ready to be thank­ful, whose Praises are also best accepted, whilst the Sacrifice of the Wicked is an Abomination, Prov. 15. 8. Ninthly, He tells us that as well the [Page 173] Singers as the Players upon Instruments shall be in Sion, Psal. 87. 7. And thus, true Gospel-Saints have both the Form and Power of God­liness, or they do both profess and practise; and they shall be fully furnished with all manner of Gifts and Graces; nor doth their Excellency consist in speaking onely, (as did the Pharisees, Matt. 23. 3, 4.) but these are good at hand­work also; and they shall daily more and more encrease, in the Joint Knowledge and Practice of all Truths and Duties, both Old and New, the former of which doth fitly answer to Ancient Singing, as the latter doth unto that later Inven­tion or Appointment of Playing upon Instru­ments, which never was added unto the ordi­nary Worship and Service of God till David's time. Common Israelites will own, whatever Truth or Duty is evident by the Light of Na­ture, and those Institutions which have been practised and known of Old; but a true Son of Sion will Adde unto these things, whatever Christ would have Added, although it hath not been in use before. At the Gates of a right Spouse are all manner of pleasant Fruits, New and Old, which she hath laid up for her Beloved, Cant. 7. 13. Tenthly, He tells us, that the Lord will abundantly Bless Sion's Provision, and satisfie her Poor with Bread, and cloath her Priests with Salvation, Psal. 132. 15, 16: all which shall one day be fulfilled in the Letter, and in relation to Outward Enjoyments, when the High-Priests or Eminentest Professors, shall Inherit the Earth as well as Heaven; but in the mean time, and in a Spiritual sence, the Best Saints are distinguished [Page 174] from others, by that Blessing which doth accom­pany their Provision, which maketh their Souls to Thrive in every Condition and under every kind of Dispensation; nay and the Poorest of them are comfortably satisfied with Bread, so as to prevent their being spiritually starved; and the Chief Priests among them are Cloathed with Salvation, or with that rich Grace, which doth as Visibly Adorn them, as a comely Garment doth him that weareth it, Job 29. 14. Eleventh­ly, he tells us, that Sion must needs be very safe, whose Towers and Bulwarks he biddeth all to Mark and Number, that they might tell it to the Generations following, Psa. 48. 12, 13; in whose Pallaces God is known for a Refuge, v. 3; and whom the Highest himself hath promised to Establish, psa. 87. 5, for Ever, psa. 48. 8; in which regard the Greatest of those that come against her, are Astonisht at the Sight of her Im­pregnableness, whereupon they pass by together, and not without some Haste and Trouble, v. 4, 5, 6. And thus, as the Mountains are round a­bout Jerusalem, so is the Lord about his People, psa. 125. 2; who will be their God for Ever, and their Guide even unto Death, psa. 48. 14. Twelfthly, He tells us, that Glorious things are spoken of Sion; and that God will make men­tion of Rahab (or Egypt) and Babylon to them that Know him, This man was Born there; and of Sion it shall be said, This and That man was Born in Her; and that the Lord shall count (when he writeth up the People) that This man was born There, Psa. 87. 3, 4, 5, 6: To signifie, partly, that it is a great Honour unto that Pro­fessour [Page 175] who had his first Beginning under Sion's Dispensation; as it is a Reproach to him (among them that Know God,) whose Original was in Spiritual Egypt or Babylon; and partly to inti­mate, that as Rahab, Babylon, Philistia, Tire and Ethiopia. have sometimes Boasted of their Emi­nent and famous Men; so Sion shall also be able to Produce her Men of Renown, and Two to the other's One. And thus, it is a precious Privi­ledge to have been Born (whether Naturally or Spiritually) under a Purer Dispensation; as on the other side, it is enough to Blemish his best Perfections, who is polluted with an Egyptian or Babylonish Birth: And though the Antichri­stian Party have hitherto had the Name for Emi­nency, yet have the Purest Worshippers alway been Really their Equals, and shall at last Out­strip them, in all manner of truely Glorious Ac­complishments, whether Naturall or Morall. Thirteenthly, He tells us, that all Gods Springs (as the Best Expositors carry it,) are in this Sion, psa. 87. 7. And thus, Gospel-Saints and Churches, are better watered than any other; out of whose Belly do flow Rivers of Living water, Joh. 7. 38; who have the most Fresh and Durable and Fru­ctifying Influences; whose Leaf and Fruit shall therefore Never fail, psa. 1. 3, and from whom these waters are communicated unto others. If every one had their Right, the purest Worship­pers in all Ages, will be found to have been the Well-head of all those Choiser Scriptural Disco­veries, which others have Borrowed of them. Fourteenthly, He tells us, that Sion is God's Dwelling-place, psa. 76. 2; the City of the [Page 176] Great King, Psal. 48. 2; which he hath Desi­red for his Habitation, saying, This is my Rest for Ever, here will I Dwell for I have Desired it, Psal. 132. 13, 14. And thus the Lord may have Tabernacled for a While, among those of a lower Spirit and Principle; but the Place of his settled Residence hath been among such Churches and Professors who were most Powerfull and Pure. His Foundation is in these Holy Mountains, Psa. 87. 1, which therefore cannot be Removed, ps. 125. 1; Himself hath Built them, and therefore the Gates of Hell shall not prevail against them, Matt. 16. 18; and he hath built them an Habi­tation for Himself, Eph. 2. 22, and therefore Woe be to those that say, Let us take to our selves the Houses of God in possession, Psa. 83. 9, 10, 11, 12: whose House are we, if we Hold fast the Confidence, and the rejoycing of the Hope firm unto the End, Heb. 3. 6. Fifteenthly, Da­vid tells us, that this Sion is a Publick Blessing to all sorts of Persons; the Salvation of Israel will come out of Sion, Psal. 14. 7, & 53. 6; which Sion is elsewhere called, the Joy of the whole Earth, Psa. 48. 2; from whence the Blessing was Desired, psa. 20. 2; and Pronounced, psa. 134. 3; and Promised, psa. 128. 5; and Com­manded, psa. 133. 3. And thus, upon Mount Sion shall be Deliverance, and by that means the House of Jacob shall regain their Possessions, Obad. 17: Judah shall be that Bow in God's hand, which sendeth forth Ephraim's Arrows into their Enemies Hearts, Zech. 9. 13. The Purest Saints, though they be least Esteemed, yet are they the Earth's Salt, which keeps it from [Page 177] Putrefaction, Matt. 10. 13; in whose Sight the Nations shall walk, Rev. 21. 24; and be Healed by the Leaves of their Tree, Rev. 22 2, which whilest they Pluck off, like the Stag in the Fable, they do but thereby strip themselves of their own Safeguard. Lastly, He tells us, that the Sons of Sion were to be carried Captive into Babylon, Psa. 137. 1, who then would be In­sulted over, both by the Babylonians, v. 3, and Edomites, v. 7: But yet withall, he addeth, that God will Save Sion, Psa. 69. 35; and Return her Captivity, psa. 126. 1, unto her own and o­thers Admiration, v. 1, 2, 3; and that he will Gloriously Appear in the Building of her up, psa. 102. 16; who then will be Destructive to her Enemies, by Land, psa. 76. 3, 4, 5, and by Sea, psa. 48. 7, for all those that hate her, shall be confounded, ps. 129. 5; upon whose ruines she shall be Raised, and therefore she heareth and is Glad because of Gods Judgements, psa. 97. 8, as she is then Bid to be, psa. 48. 11. And thus this Mystical Sion was to become a Wilderness, Isa. 64. 9; from whence that Voice is heard, H [...]w are we spoyled, Jer. 9. 19; being stript of all her Beauty, Lam. 1. 6; and Plowed up as a Field, Mich. 3. 12; so as that Others should call her an Outcast, whom None sought after, Jer. 30. 17; and she should account her self for­saken of her God, Isa. 49. 14; and one whom his Soul loathed, Jer. 14. 19: But yet her Dead men shall live, Isa. 26. 19; and when she falleth, she shall Rise again, Mich. 7. 8; the Lord will make her that Halted a Remnant, Mich. 4. 7; and she shall be re-built upon her own heap, [Page 178] Jer. 30. 17, 18; her Wilderness shall be made like Eden, Isa. 51. 3; and thither shall the Ran­somed of the Lord come with Songs, Isa. 35. 10; and her Latter State shall be more Glorious than the Former; her Redeemed ones shall see Eye to Eye, Isa. 52. 8; and she shall be called The Sion of the Holy One of Israel, Isa. 60. 14; and her Raising will be upon her Enemies Ruines, because that Time will be the Year of Sion's Con­troversie, Isa. 34. 8.

And this is the summe of what David wit­nesseth concerning Sion: With whom Paul fully agreeth, when he calleth this Heavenly Jeru­salem, the Mother of all Gospel-Saints, Gal. 4. 26; and when he describeth this Mystical Sion, or this Choiser sort of Things and Persons un­der the Dispensation of the Gospel, as being the City of the Living God, the Heavenly Jerusa­lem, the general Assembly and Church of the First-born which are written in Heaven, and the Spirits of Just men made Perfect, Heb. 12. 21, 22.

A Man after God's own Heart, is partly to be known, by that Acquaintance which he hath with this Sion, in every of those respects before men­tioned.

5. David witnesseth concerning the Principal and Necessary Qualifications of Civil Rulers; affirming that He who Ruleth over Men, must be Just, Ruling in the fear of God, 2 Sam. 2 [...]. 3; adding withal, that such kind of Rulers, shall flourish like the tender Grass by clear shining after Rain; and shall be like a Bright rising Sun, very acceptable and full of encreasing Glory, v. 4; and though he foresaw that his Immediate Suc­cessours would not be such, yet did he verily [Page 179] Believe that such should be raised up, suitable to what Himself was, and by virtue of an Ever­lasting Covenant, which would Eminently take place in the Latter dayes, notwithstanding the present and future unworthiness of his own House, which was likely to Prevent it's Growth, ver. 5. But on the other side, he saith, that the Sons of Belial (or such as did cast off Christs Yoak) shall then be all of them as Thorns thrust away and utterly burnt with fire, because they cannot be Taken or Touched, without being senced with iron or the staff of a Spear, ver. 6. 7. All which is uttered by him, as being his last words, ver. 1. spoken by inspiration from his Spi­rit, v, 2. who is the God and Rock of Israel, v. 3. which maketh them to be the more Observable, since the last words of any man (and then much more, a Good man) are full of weight, espe­cially such Words as the Lord himself doth speak by such a man.

And thus Paul also Witnesseth, that those Ci­vil Rulers and higher Powers which are Ordain­ed of God, Rom. 13. 1, are not a Terrour to Good works, but to the Evil, ver. 3, executing Wrath upon him that doth Evil, ver. 4, and prais­ing him that doth Good, v. 3.

A man after Gods own heart, doth very well know that a Wicked man may Providentially be set over others, in a way of Judgment, ps. 109. 6; but yet he will boldly witness, what such should be, and must be, if according to what the Lord hath Ordained and Appointed in his Law. He is farr from being offended with those who do Desire that none but Men fearing God might be in Place of Power. He looketh upon [Page 180] this to be the Chief Qualification required in such; whilst others are well enough satisfied with the Vilest Persons, save as their own Pri­vate Interest is thereby prejudiced.

6. David witnesseth concerning the Best Man's Vantiy; affirming that Every man at his Best state is altogether Vanity, Psal. 39. 5; and that men of Low degree are Vanity, and that men of High degree are a Lie, who if laid in the Ballance are altogether lighter than Vanity, Psa. 62. 9; and that no King is saved by the Multi­tude of an Host, Psal. 33. 16; and that Princes are not to be Trusted in, in whom there is no help, Psal. 146. 3; and therefore he Hated those who regarded such lying vanities, Psal. 31. 6, and sharply rebuked them who sought after this kind of Leasing, Psal. 4. 2, viz. Sauls Party, who trusting in their Prince, did thereupon vainly conclude, that they should have been too hard for David. He testifieth also, concerning Man's vanity, in Spiritual as well as Natural respects; which he Exemplifieth at large in Israels case of old, who soon forgat Gods wondrous works, Psal. 106. 13, which at the first they were mighti­ly affected with, ver. 12; who made a Cove­nant with God, but did not keep it, Psal. 78 10; and notwithstanding his Judgments upon others, ver. 12, and Mercies to themselves, ver. 13, 14, 15, 16, they sinned yet more against him, v, 17; nay and though he corrected them also, ver. 31, for all this they sinned still, ver. 32; and when they sought him in their Affliction, ver. 34, yet did they but flatter him with their mouth, ver. 36. for their Heart was not Right with him, ver. 37; [Page 181] and though he thereupon forgave their iniquity, ver. 38, and brought them into their promised land, ver. 55, yet were they turned aside like a Deceitful Bow, ver. 57.

So also Paul sheweth us, what a poor vain creature Man is, and Professors themselves as well as others; which he Proveth, not onely by Demas his Apostacy, 2 Tim. 4. 10, and others making shipwrack of faith, 1 Tim. 1. 19; but also by the Galathians being so soon removed, Gal. 1. 6, as if they had been Bewitched, Gal. 3. 1, who sometimes received him as Christ him­self, Gal. 4. 14, so as that he now stood in Doubt of them, ver. 20, fearing that all his former la­bour had been in vain, ver. 11. Who also hint­eth, that the Best cannot doe what things they would, because of that flesh which is interming­led with the Spirit, Gal. 5. 17. and in which re­gard he biddeth, that we should be strong in the Lord and in the power of his might, Eph. 6. 10, as ever we would be able to stand in the evil day, ver. 13.

A man after Gods own heart is of a Discerning Spirit, and Judgeth every man, 1 Cor. 2. 15; and therefore he is not so apt to stumble upon falling Professors, 2 Tim. 2. 18, 19; nor doth he Ido­lize the Opinion of a poor vain Creature, 1 Cor. 4. 3; nor will he over-peremptorily undertake for any man, 1 Pet. 5. 12; nor will he commit himself to every one, Joh. 2. 24; nor doth he ground upon fair Promises and smooth tongues, and forward good beginnings, because he know­eth partly how vain man is.

7. David witnesseth concerning the Proper [Page 182] Character of a true Saint, whom he describeth first Negatively, Psal. 1. 1, as being one who will neither Sit in the Scorners Seat, which im­plyeth a sinful settlement without Reluctancy; Nor walk in the Councel of the ungodly, which which argueth a constant sinful practice, with some kind of Resolution to persist; Nor will he so much as stand in the Sinners Way, which in­timateth a sinful dallying with what a man know­eth to be dangerous, or a parleying with Dis­covered temptations; and in such respects as these, he elsewhere saith, that this sort of Persons Doe no Iniquity, Psal. 119. 3, but are Ʋndefi­led in relation to any such kind of way, ver. 1. He that is all one with Scorners, Ungodly men, or the finest sort of sinners; and evidenceth him­self to be so, by his fixed sitting in their seat, or by his constant Walking in their wicked Counsels and projectings, or by his being at a stand in point of holy Resolvedness unto the con­trary; he that is thus a Doer of Iniquity, is not a Righteous or Blessed man, in Davids Judg­ment. But then he Describeth true Saints Af­firmatively; as being such, who have made a Covenant with God by sacrifice, Psal. 50. 5, which was wont then to be cut in Twain, and to be passed between, Jer. 34. 18, to signifie, what he was worthy of that brake the Covenant, Matth. 24. 51. he also telleth us, that such doe seek the Lord with the Whole heart, Psal. 119. 2; Me­ditating in his Law both Day and Night, Psal. 1. 2; and Walking in it, ps. 119. 1, and Keeping his Testimonies, v. 2; Fearing the Lord, ps. 112. 1, and Delighting in his Law, ps. 1. 2, Greatly, [Page 183] psal. 112. 1; shewing mercy and Giving, psal. 37. 21; shewing Favour and Lending, and yet Guiding such Affairs with Discretion, psal. 112. 5; whose Cloathing (or Out-side) is of wrought Gold, and who are also all Glorious Within, Psa. 45. 13; in whose Heart (as well as Mouth) is the Law of their God, ps. 37. 31, and whose Righteousness endureth for ever, psa. 112. 9; and who are still fruitful, fat and flourishing in Old Age as well as Youth, psa. 92. 12. 14. These are David's Characters of a truely Righteous and Blessed man.

So also Paul telleth us, to the same effect, that a true Gospel-Saint is willing to Disperse, as need requireth, 2 Cor. 9. 9: and that Persons truely Justified, walk not after the Flesh, but after the Spirit, Rom. 8. 1: and that they that are Christ's have crucified the flesh with its Af­fections and Lusts, Gal. 5. 24: and that as ma­ny as are Led by the Spirit of God, they are the Sons of God, Rom. 8. 14: and that Christ is in Professors, except they be Reprobates, 2 Cor. 13. 5: and that if any Man be in Christ, he is altogether Evangelically New, 2 Cor. 5. 17: and that such put no Confidence in any Duty or Priviledge of a fleshly Nature, Phil. 3. 3: and that we are made Partakers of Christ, if we Hold fast the Beginning of our Confidence sted­fast unto the End, Heb. 3. 14: and that Christ's Mystical Body encreaseth unto the Edifying of it self in Love, Eph. 4. 16, with the Encrease of God, Col. 2. 19.

The Man of Sin and his party, will Canonize any for their Money; but a man after God's [Page 184] own Heart, dareth not to make that Holy Oynt­ment Common. He is willing to Hope all things, but yet his Charity is not Blind or Simple. And as David's Dispensation shall get up, or as the Gospel-Temple State shall be Revived; so men will be adjudged Saints, according to these Cha­racters of Paul and David.

8. David witnesseth concerning the proper Character of Sinners; whom he describeth by their Sitting or constant Walking or at leastwise Standing in a Wicked way, psa. 1. 1: and by their inveterate Hatred against Christ's Kingly Interest, psa. 2. 1, 2, 3: and by their false hearts, and Inward wickedness and flattering Tongue, psa. 5. 9. Such do forget God, psa. 9. 17, and think themselves to be more than Men, v. 20. Their Mouth is full of Cursing and Deceit, psa. 10. 7; with flattering Lips and a Double heart do they speak, psa. 12. 2; they love all De­vouring words, psa. 52. 4; counting their Lips their own, which may not be controlled, psal. 12. 4. Their wayes are alway Grievous, Psal. 10. 5; and there is no Fear of God before their eyes, ps 36. 1. They set themselves in a Way that is not good, ps. 36. 4; and Strengthen them­selves in their Wickedness, ps. 52. 7; and Boast themselves in Mischief, v. 1. They flatter them­selves, untill their Iniquity be found to be Hate­full, psa. 36. 2; they love Evil more than Good, ps. 52. 3; and though they may not Doe Evil, yet do they not Abhor it, ps. 36. 4. Such Bless the Covetous, whom God abhorreth, psa. 10. 3; trusting in their abundant Riches, and not in God, psa. 52. 7; scorning in their Prosperity to seek [Page 185] after God, who then is not in all their thoughts, psa. 10. 4. Such say in their heart, they shall never be in Adversity, psal. 10. 6, who therefore call their Lands after their own Names, psal. 49. 11. They are wicked Persecutors of Gods Poor Saints, psal. 10. 2, Eating them up like Bread, psal. 53. 4, when they have caught them with their Subtlety and Dissimulation, psa. 10, 8, 9, 10. They are estranged from the VVomb, psa. 58. 3, and will not hearken to a Reclaiming Voice, v. 4, 5. Gods Judgements are far above, out of their Sight, psa. 10. 6; concluding that God is like them, psa. 50. 21, or that he Seeth not, psa. 94. 7, or that he hath forgotten, psal. 10. 11, or that he will not require it, v. 13; and in very deed he saith in his heart, that there is no God, although he doth not speak it out, Psal. 14. 1.

VVhich Testimony is confirmed by Paul at large, Rom. 3. 10, 11, 12, &c, and in relation to Jewish Professors as well as others, v. 9, whom the Gospel (which was typified by David's time) doth by such characters convince of being in an Unregenerated State, v. 19, whatever Pretense such may make unto Religion, or the Priviledges of Gods People.

If any man whatever, be either Grossely pro­phane, so as not to Call upon God; or Morally Vicious, viz. a Curser, a Liar, a Slanderer, a Dissembler, or an Opposer of Christ's Kingly Interest when the set-time is come; or a Persecutor of God's poor People; or a Com­panion and Encourager of ungodly men; or a flatterer of himself in any secret sin; or one that [Page 186] doth not Abhorre all manner of Iniquity: Such a man (whatever he may seem to be) is in the Scripture-sence a VVicked man; who will be so accounted by men after God's own heart, and then more especially, when that Intrest shall be advanced, which was typified by David's Dis­pensation.

9. David witnesseth concerning that outward Prosperity which may befall the very worst of men; who may spring and flourish, ps. 92. 7; who may be Lively and Strong, psa. 38. 19; whose Eyes may stand out with Fatness, psal. 73. 7; who may Multiply, psa. 38. 19, and be full of Children, ps. 17. 14; whose Belly may be filled with God's Hid Treasure, psa. 17. 14; who may be Rich, and the Glory of whose House may be encreased, psa. 49. 16; whose wicked Devices may be brought to pass, psa. 37. 7; who may Boast of their hearts desire, psa. 10. 3, and have more than heart can wish, psal. 73. 7; who may leave Substance to their Babes, psa. 17. 14; who may not be in Trouble as other men, psa. 73. 5; who may have no Bands in Death, psal. 73. 4; and who may be accounted Blessed, though God Abhorre them, psa. 10. 3.

So also Paul witnesseth, that the Crucifiers of Christ were Princes, 1 Cor. 2. 8; and that Backsliders have the greatest store of Money, 1 Tim. 6. 10; and that they who could comply with Idolaters, 1 Cor. 8. 10▪ were full and Rich, and Reigned as Kings, 1 Cor. 4. 8.

A gracious heart knoweth this, and therefore he doth not think any whit the better of those, but rather suspecteth their spiritual State, who [Page 187] doe most abundantly share in these Earthly Ac­commodations.

10. David witnesseth concerning the Saints being Afflicted, whose Afflictions are very ma­ny, Psa. 34. 19, being apt to be Reproached, psa. 79. 12; and swallowed up Quick, psa. 124. 3; and Broken in pieces, psa. 94. 5; and fed with the Bread of tears, psa. 80. 5; and trium­phed over, psa. 94. 3, and Killed all the day long, psa. 44. 22; and none to Bury them, ps. 79. 3; or at least-wise to be in Prison, and con­demned to die, ps. 102. 20.

So also Paul telleth us, that we must through much Tribulation enter into the Kingdom of God, Act. 14. 22; and that all who will live Godly in Christ Jesus shall suffer Persecution, 2 Tim. 3. 12; it being Now, in that respect, as it was of Old, Gal. 4. 29; so that if the Saints had hope in this life onely, they were of all men most Miserable, 1 Cor. 15. 19; as being apt here to be Despised, Defamed, Reviled, Buffetted, made a Spectacle to the World, ac­counted as its filth, and as it were appointed un­to Death, 1 Cor. 4. 9, 10, 11, 12, 13.

All which a gracious heart is well acquainted with, and therefore he dares not find fault with such a Portion, lest he should offend against the generation of God's children, psa. 73. 15.

11. David witnesseth concerning the Saints Happiness as to the Main, notwithstanding those hard measures which they meet with. And so he doth pronounce them blessed, ps. 1. 1, with the Blessing of God, ps. 3. 8, who will Bless the Righte­ous, and compass him with favour, as with a [Page 188] shield, ps. 5. 12. And more particularly he tell­eth us, that the sins of such are covered and not imputed to them, ps. 32. 1, 2; and that the Lord is theirs, ps. 33. 12; and that he hath set them apart for himself, psal. 4. 3; and that their steps are ordered by him, ps. 37. 23; and that he will preserve them from this Generation, psal. 12. 7. viz. from Saul and his party, who typified the Man of Sin, and more especially with reference unto his last Appearance, as hath been oft hinted. Such never shall be moved, ps. 15. 5; and though they shall, they shall not be utterly cast down, for the Lord upholds them with his hand, ps. 37. 24; who will give strength unto his people, ps. 29. 11. The End of such men is Peace, ps. 37. 37; and they shall still bring forth fruit in old age, psa. 92. 14; being crowned with Grace here, and Glory hereafter, psa. 84. 11. God's secret is with them, psa. 25. 14; and they shall want no Good thing, psa. 34. 9, 10; for the Lord taketh Pleasure in their Prosperity, psa. 35. 27; and their Little is better than the Riches of many others, psa. 37. 16. The Lord is nigh unto them, psa. 34. 18; his Eye is upon them, psa. 33. 18; his Ears are open to their Crye, psa. 34. 15; who biddeth them to open their mouth wide, and he will fill it, psa. 81. 10. They shall inherit the Earth, ps. 37. 9, because they are Blessed of the Lord, v. 22; and as the Lords Goodness is laid up for them Hereafter, so also is it wrought for them at Present, psa. 31. 19. They may ex­pect to be Preserved from Trouble, ps. 32. 7, since they are God's Hidden ones, psa. 83. 3, not one of whose Bones is broken, psa. 34. 20; [Page 189] or to be Delivered out of Trouble, psa. 34. 19. 22, since the Angels stand charged with them, psa. 91. 3. 11; or at leastwise the Lord will not condemn them when they are Judged, psa. 37. 33; and they shall find at last that all his Paths are Mercy and Truth unto them, psa. 25. 10, who hath undertaken to Teach them in the way which they shall goe, ps. 32, 8, and who will be their Guide even unto Death, psa. 48. 14. All which Promises will Eminently be fulfilled in the Letter, together with the Rearing up of Davids Temporal Kingdome in these latter dayes.

So also Paul witnesseth, that true Believers shall never be condemned, Rom. 8. 1, since God hath Justified them, v. 33, and hath forgiven them all their Trespasses, Col. 2. 13. Such are not Servants but Sons, Gal. 4. 5, 6, being pre­destinated to the Adoption of Children by Jesus Christ, Eph. 1. 5; and if Children, then Heirs, Rom. 8. 17; whose vile Bodyes shall be one day changed, Phil. 3. 21, and then they shall appear in Glory, Col. 3. 4, such as never yet entred in­to the Heart of man to imagine, 1 Cor. 2. 9. Such are at present Bless'd with all spiritual bles­sings, Eph. 1. 3; they have the Mind of Christ, 1 Cor. 2. 16; there is no Law against them, Gal. 5. 23; they may be confident that God will Perfect whatever good work he hath Begun, Phil. 1. 6; and he hath said, that he will never leave them nor forsake them, Heb. 13. 5. All things are theirs, 1 Cor. 3. 22; Freely, Rom. 8. 32; and every thing they have, is sanctified to their use, 1 Cor. 7. 14. Their very Sufferings are [Page 190] a Gift, Phil. 1. 29; and all things shall work to­gether for their good, Rom. 8. 28; and more espe­cially their Persecutions, 2 Cor. 4. 17; for if we Suffer with Christ, we shall also Reign, 2 Tim. 2. 12; and God is faithfull, who will not suffer them to be tempted above what they are able to bear, 1 Cor. 10. 13.

The consideration whereof, doth help a gra­cious heart to be contented with what he hath, Heb. 13. 5; and not to faint, 2 Cor. 4 16, 17, but to glory in Tribulation, Rom. 5. 3; and al­way to Abound in Gods work, as knowing that his Labour shall not be in vain in the Lord, 1 Cor. 15. 58.

12. David witnesseth concerning the Sinners Misery, upon the Whole, whatever present Prosperity he meeteth with. And so he telleth us, that it shall not be with them as with the Righteous, psal. 1. 4; but Salvation is far from them, ps. 119. 155; who are the Hated of Gods Soul, ps. 11. 5; whom he forbiddeth to declare his Statutes, or to take his Covenant into their mouth, psa. 50. 16; against whom the Lord's face is set, psa. 34. 16; and many sorrows shall be to them, psal. 32. 10; which they shall not escape, for God's Right hand will find them out, psal. 21. 8. They shall bring forth falshood, ps. 7. 14, and not perform their Mischievous De­vice, ps. 21. 11, and their mischief shall return upon themselves, ps. 7. 15, 16. Their way shall perish, ps. 1. 6; and if they turn not, ps. 7. 12, the Lord will rain upon them Snares, Fire and Brimstone, ps. 11. 6; and they shall be cut down like Grass, ps. 37. 2, within a little while, v. 10, [Page 191] though never so flourishing, v. 35, 36. They shall be made as a fiery Oven, psa. 21. 9; and shall drink the Dregs of Gods Cup, ps. 75. 8; and be destroyed for ever, psa. 52. 5, before the Pots can feel the thorns, psal. 58. 9; and when they flourish, it is that they might be thus De­stroyed, psal. 92. 7. And at the last they shall be turned into Hell, psa. 9. 17, for the Ungodly shall not stand in the Day of Judgement, nor Sinners in the Congregation of the Righteous, psa. 1. 7.

And in relation to some particular sorts of Sin­ners, he telleth us, that their sorrows shall be multiply'd who hasten after another God, psa. 16. 4: Such shall be Destroyed and not Built up, who regard not the works of God, nor the Operation of his hands, psa. 28. 5: Such as Turn aside unto their crooked wayes, the Lord shall lead them forth with the workers of Iniquity, psa. 125. 5: The Lord knoweth the Proud afar off, ps. 138. 6, and will bring down High Looks, ps. 18. 27, and plentifully rewardeth the proud doer, ps. 31. 23: And as for wicked Persecu­tors, he layeth before them what did befall such like of Old, ps. 78. 42, to the 51 verse. He pray­eth against them sadly, psal. 69. 22, to the 29 verse, ps. 35. 4, 5, 6. 26, psa. 83. 13, psa. 109. 7, psa. 129. 5, ps. 140. 9; and he foretelleth, that such shall be as a Bowing wall, or tottering Fence, ps. 62. 3, whom God will shoot at, and sud­denly shall they be wounded, ps. 64. 7, they shall fall by the Sword, and be a portion for Foxes, psa. 63. 9, 10. And as for the Desperate Oppo­sers of Christs Kingly Interest, the Lord shall [Page 192] have them in Derision, psa. 2. 4, advancing it in despight of them, v. 6, because it is Decreed, v. 7; and then shall he speak unto them in his Wrath, v. 5, and Break them with a rod of Iron, v. 9, for he hath resolved to make all those Ene­mies his Footstool, ps. 110. 1, who therefore are bid to Kiss the Son, lest he be angry, and they perish from the way, psa. 2. 12. All which Judgements will Eminently be put in Execution, together with the advancement of Christ's Tem­poral Kingdom in these latter dayes.

So also Paul telleth us, that the Son of the Bond-woman shall not be Heir with the Son of the Free-woman, Gal. 4. 30; and that ungodly men shall not inherit the Kingdom, 1 Cor. 6. 9, 10; being Alienated from the Life of God, Eph. 4. 18; and Strangers from the Covenants of Promise, Eph. 2. 12, the Children of wrath, v. 3; who shall be punished with everlasting Destruction, 2 Thess. 1. 9; and which shall sud­denly come upon them, as travail upon a wo­man with Child, and they shall not escape, 1 Thess. 5. 3. And more particularly he telleth us, that Idolaters are justly given up to other Sins, Rom. 1. 23, 24: and that Apostates are hardly to be Reclaimed, Heb. 6. 4, 5, 6: and that Seducers shall wax worse and worse, 2 Tim. 3. 13: and that Persecutors please neither God nor Man, filling up their Sins alway, for the wrath is come upon them to the uttermost, 1 Thess. 2. 15, 16; and that it is a Righteous thing with God, to recompense tribulation to them, 2 Thess. 1. 6.

All which a gracious heart is well acquainted [Page 193] with, and therefore he envieth not their present portion, psa. 37. 1, 2; he will not Passionately Avenge himself upon them, Rom. 12. 19; and he exhorteth all to save themselves from this un­toward Generation, Act. 2. 40.

13. Lastly, David doth evidence that he was a man after God's own heart, by that full mea­sure of Acquaintance which he had with God himself; and by that glorious Testimony which he doth bear concerning him, both under an Essen­tial and Personal Consideration.

First, David doth witness concerning God, as he is Essentially to be considered, or as the Fa­ther, Word and Spirit are all One God. And so,

1. He testifieth, that though there be that are called Gods, both Angels, psa. 97. 7, and Men, psa. 82. 6; yet there is but One True God, for who is God save the Lord, Psa. 18. 31? and he is God Alone, psa. 86. 10; whose Like is not to be found among the Gods, v. 8, for who in the Hea­ven can be compared with him, or who among the Sons of the Mighty can be Likened to him, psa. 89. 6?

So also Paul witnesseth, that God is One, Gal. 3. 20; and that there is none other God but One, though there be many that are called Gods, 1 Cor. 8. 4, 5, which yet are No Gods by Na­ture, Gal. 4. 8; and that they be No Gods which are made with hands, Acts 19. 26.

Which every gracious heart will readily assent unto, and doth witness it by his Practice, and not by his Profession onely, as those may doe whom yet the Scripture calls Idolaters, because [Page 194] they give that Honour to the Creature, which is onely due to God, Eph. 5. 5. Nor doth he onely acknowledge this One God, in opposition unto Stocks and Stones, whom Heathens worship; or unto Satan whom Prophane men worship; or unto the World whom Sensual and Covetous Professors worship: but also, in opposition to the Man of Sin, who sitteth in the Temple of God, shewing himself that he is God, 2 Thess. 2. 4, by his Restoring those ancient Ceremonies which God hath Abrogated, and by his Com­manding those Religious Acts which God hath not Required, and by his Forbidding what God Expressely hath Commanded; whom therefore Men after Gods own heart, could never yet (in any of those Cases) submit unto, because they have but one Law-giver, Jam. 4. 12; and be­cause such are said to worship Idols, Rev. 9, 20, who do thus worship the Beast, Rev. 14. 9; and though they Profess to know God, yet do they in Works Deny him, who thus give heed to Jewish Fables and Men's Commands, Tit. 1. 14. 16. And though that Christ's choisest Ser­vants, did Submit unto the Temporal Power of that Roman Dragon, and of the Babylonish Beast, during the time of their Reign, because then Christ's Temporal Kingdom was not as yet set up, Rev. 12. 5, or else was Interrupted, Rev. 11. 2; as God's Israel of Old did submit unto the Temporal Power of that Egyptian Dra­gon Pharaoh, and of the King of Babylon after­wards, so long as their Reign continued, because then God's Visible Rule (in Israel's hands) was either not set up, Gen. 15. 13. 18, or Inter­rupted, [Page 195] Jer. 29. 7: Yet towards the Expiration of the Roman Dragon's Reign, Christ's Party made Warre with him, Rev. 12. 7; and towards the Expiration of the Beast's Reign, Christ's Witnesses make Warre with him, Rev. 11. 7; because then the Time was come, for the Lord to Judge the Earth, and to prepare his Throne for Judgement, as an Evidence that His Name alone is Jehovah, Psa. 82. 8, and 9. 7. & 83. 18; as Moses at such a time did contend with that Egyptian Dragon, Exod. 4. 23, and as God's Israel at such a time, did Cease to pray for the Peace of Babylon, Psa. 137. 8; because then the time was come, for Abraham's Anoynted Seed, Psa. 105. 15, to possess the Gates of his Ene­mies, Gen. 22. 17, and for the Lord to Reign in Mount Sion, Mich. 4. 7: Ever after which time Christ's choisest Servants disown the Man of Sin's Temporal (as well as Ecclesiastical) power, because the time is then come, for God to con­vince the World, that he is the onely true God, by setting up his more Immediate and Visible Kingdom among his Israel; till when, the World will not confess that the Saints God is the Onely God, if there be any such; and at which time, those Earthly Gods shall all Die like men as to their Politick Capacity, psa. 82. 7, and shall be Proclaimed to be Idols or Graven Images, whose Worshippers will then be Confounded, Psa. 97. 7, as Christ's Kingdom shall be brought in­to the World, Heb. 1. 6, each Branch of which Kingdome doth manifest unto the World that the Saints God is the Onely true God; and there­fore though Other Lords Besides Him have had [Page 196] Dominion over them, yet by him (at that time) they will Onely make mention of His Name, Isa. 26. 13, as their Judge and Law giver and King, Isa. 33. 22. From whence also we may Part­ly understand, how the Lord might be said, not formerly to have been Known by that Name Jehovah, till Israel's Departure out of Egypt, Exod. 6. 3; viz. because this Name [Jehovah] doth principally import, that God is Alone, ps. 83. 18, or that there is No God beside this Lord Jehovah, Isa. 4 [...]. 6; which Truth was not Ef­fectually and clearly made out, untill that his Typical Israel was then Anointed to be Supream above other Earthly Gods, which formerly their Forefathers had not been; and in whose Tem­poral Advancement the Lord did first Visibly appear to be the Onely God, by taking all world­ly Rule and Power into his own hand, which first Beginneth in his Saints, Isa. 24. 23, from whom it passeth (in time) unto the Son, Dan. 7. 27, and by him it will be (at last) delivered up unto the Father, 1 Cor. 15. 24, that God may be All in All, v. 28: And as this Kingly Interest of his shall get up in the World, in that Day shall there be but One Lord (or Jehovah) and his Name One, Zach. 14. 9; which every true gracious heart will (in all Ages) readily subscribe unto, Isa. 44. 5, and to the utmost height of God's Encreasing Due, and of his Peoples Duty, Psa. 96. 8. 10.

2. David witnesseth concerning Gods being a Creatour; who hath made us, and not we our selves, psa. 100. 3, with much Dreadful won­der, psa. 139. 14, and Secret Curiosity, v. 15; [Page 197] who also made Heaven and Earth, psa. 121. 2; who laid the foundations of the Earth, Psa. 104. 5; and hath founded the World and its fullness, psa. 89. 11; by whose Word were the Heavens made, and all the Host of them by the breath of his Mouth, psa. 33. 6.

So also Paul witnesseth, that God made the World, and all things therein; from whence he argueth, that he dwelleth not in Temples made with hands, as poor Superstitious Creatures were apt to think; and that he needeth not be Wor­shipped with mens hands, since he giveth to all Life and Breath; and that he hath made of one Blood all Nations of men, that they might seek after him; and that men who are his Offspring, should therefore not think that the Godhead or Creatour can be like unto Gold or Silver or Stone graven by Art and Man's Device, Act. 17. 24, 25, 26, 27, 29. And elsewhere he exhorteth poor Heathens to Turn from their Vanities unto the Living God, who Made Heaven and Earth, and the Sea, and all things that are therein, Act. 14. 15.

A man after God's own heart is well acquaint­ed herewith, who therefore dare not say, that God made him not, Isa. 29. 16: and who there­fore doth call him the Lord Alone, Neh. 9. 6, Isa. 37. 16; accounting those Gods to be Pe­rishing, who have not made Heaven and Earth, Jer. 10. 11; from whom he therefore turneth unto his Maker, Isa. 17. 7: not daring to Re­quite him ill, because he hath made him, Deut. 32. 6: nor making himself more Pure than his Maker, Job. 4. 17, but therefore ascribing [Page 198] Righteousness unto him, Job 36. 3: not striving with his Maker, Isa. 45. 9, who may doe whatever seemeth good unto him, Jerem. 27. 5: and Trusting in him, Psal. 124. 8. 1 Pet. 4. 19.

3. David doth witness, that God is Every where, and that he Knoweth All things. He knew not whither to flee from Gods Presence, who was in Heaven and Hell, and in the utter­most parts of the Sea, Psal. 139. 7, 8, 9. He doth acknowledge that God trieth the Children of men, Psa. 11. 4; and that he Looketh upon all the Inhabitants of the Earth, Psa. 33. 14; and that all his Adversaries were before him, psa. 69. 19, who Beholdeth their Spight and Mischief to Requite it with his hand, Psa. 10. 14. And as concerning himself, God Knew his reproach and shame, Psa. 69. 19; and his groaning De­sires were not Hid from him, Psa. 38. 9: yea he trieth the Heart and Reins, psa. 7. 9; unto whom the Darkness and Light are both alike, psa. 139. 12. He understood his Thought afar off, and every word in his tongue, and was ac­quainted with all his wayes, psa. 139. 2, 3, 4; and therefore he kept God's Precepts, psa. 119. 168; shall not God else search it out; for he Knoweth the Secrets of the heart, ps. 44. 21.

So also Paul witnesseth, that God is not far from every one of us, Act. 17. 27; and that he Trieth our Hearts, in which respect he durst not please Men but God, 1 Thess. 2. 4.

A Gracious heart knoweth, that God is so in Heaven, as that he doth also fill the Earth with his Essential presence, Jer. 23. 24, although he [Page 199] be not Graciously present every where, Numb. 14. 42; and therefore he dares not indulge the most Secret or Pleasant Sin, for the wayes of man are before the eyes of the Lord, and he pondereth all his goings, Prov. 5. 20, 21.

4. David doth witness concerning the Great­ness of God's Power and Terrour. His Great­ness is affirmed by him to be unsearchable, psa. 145. 3; whom Power belongeth unto, psa. 62. 11, who hath a Mighty Arm, ps. 89. 13, and whom none is like unto in point of Strength, v. 8: and as a proof whereof he hath ordained Strength out of the mouth of Sucklings, psa. 8. 2; he lifteth up from the Gates of Death, ps. 9. 13; he bringeth the Counsel of the Heathen to nought, ps. 33. 10; the Wrath of man shall praise him, the Remainder of Wrath shall he Restrain, psa. 76. 10. And as to God's Terrour, he telleth us, that God is greatly to be feared by his People, ps. 89. 7; for the Lord most High is Terrible, psa. 47. 2; in whose sight none may stand when he is once angry, Psa. 76. 7; in which regard, all the World is bid to stand in Awe of him, Psal. 33. 8; and his Opposers are bid to Kiss him, lest he be Angry, Psa. 2. 12; at whose Wrath the Earth sometimes Trembled, ps. 18. 7; and because of whose great and terrible Power his Enemies shall one day submit unto him, Psal. 66. 3.

So also Paul styleth him, a Great God, Tit. 2. 13; the consideration of whose Strength should keep Idolaters from provoking him unto Jea­lousie, 1 Cor. 10. 22; who is a consuming fire, Heb. 12. 29; and into whose hands it is a fear­full [Page 200] thing to fall, Heb. 10. 31; and because that Paul knew his Terrour, he therefore perswaded men in such a Self-ruining way, 2 Cor. 5. 11, so as that others thought him to be Besides himself, v. 13.

This doth encourage a gracious heart humbly to expect Great things from this God, who is in a more especial manner Great in Sion, Psal. 99. 2; and therefore do such yield suitable Ser­vices unto him, because he is so Great a King, Mal. 1. 14. And his almighty Power doth make them to seek unto him, Job 8. 5; and to fear him onely, and not any other in comparison of him, Heb. 11. 27.

5. David doth witness concerning God's All-sufficiency, both in relation to Himself and Others. His Allsufficiency as to Himself, is largely decla­red, Psa. 50. 9, 10, 11, 12, who therefore need­eth not what Man can doe, for the World is his and the fulness thereof. And his Allsufficiency as unto Others, appeareth both in his Provision and Security: David concluded he should not want, because the Lord was his Shepheard, Psa. 23. 1: Nor did he fear what man could doe unto him, because the Lord was on his side, Psa. 118. 6; whom he did therefore trust in, Ps. 56. 4. 11; and was not afraid, though an Host should en­camp against him, Psa. 27. 3; and though ten thousands of people did compass him round about, Psa. 3. 6.

So also Paul telleth us, that God is not wor­shipped with men's hands, as though he needed any thing, seeing he giveth to all Life and Breath and all things, Act. 17. 25: the Word of whose [Page 201] Grace is able to build men up, Act. 20. 32; and if he be for us, who then can be against us, Rom. 8. 31? since his Grace is sufficient, 2 Cor. 12. 9; so that we may boldly say, The Lord is my helper, I will not fear what man shall doe unto me, Heb. 13. 6; whose Promise of not failing us, should make us content with what we have, ver. 5; and whom we should therefore Glorifie, be­cause he is Able to doe exceeding Abundant­ly above all that we ask or think, Ephes. 3. 20, 21.

The consideration of which Alsufficiency or Almightiness, doth move a gracious heart, to walk before God and to be perfect, Gen. 17. 1; and yet to walk humbly with him, since Man cannot be Profitable to the Almighty, Job 22. 2, 3; and not to despise the least of his Chastise­ments, Job 5. 17; nor yet to fear that he will per­vert Justice, Job 8. 3.

6. David doth testifie concerning God's Ho­liness, even then when himself was seemingly forsaken, Psa. 22. 1, 2, 3. He hath no pleasure in wickedness, neither shall Evil dwell with him, psa. 5. 6. Such as abide in his Tabernacle, are upright walkers, and righteous workers, ps. 15. 1, 2, or such as have clean hands and a pure heart, Psal. 24. 3, 4. But he is angry with the wicked every day, Psal. 7. 11; and hateth all workers of Iniquity, ps. 5. 5, with Soul-hatred, ps. 11. 5; whom he will Destroy, ps. 5. 6, unless they Turn unto him, psa. 7. 12, 13. Whose Holiness did make him greatly to Abhorre his own Israel, when once they turned Idolaters, Psa. 78. 58, 59; nay, and if David himself should regard [...]niquity [Page 202] in his heart, he then concluded that God would not hear him, ps. 66. 18.

So also Paul biddeth us to follow after Holi­ness, without which no man shall see God, Heb. 12. 14; who will execute his Judgments upon them that commit Iniquity, Rom. 2. 2.

Thence it is, that a Gracious heart endea­voureth to be Holy, because God is so, 1 Pet. 1. 16; who will by no means clear the Guil­ty, Exod. 34 7, and much less those whom he hath known of all the Families of the Earth, Am. 3. 2.

7. David doth testifie that God is Just and Righteous. The Righteous Lord loveth Righteous­ness, Psal. 11. 7, and Judgment, psa. 33. 5: his Righteousness is like the great Mountains, Psa. 36. 6: yea his Right Hand is full of Righteous­ness, Psa. 48. 10: he Judgeth the world in Righ­teousness, ps. 9. 8; and David knew that God's Afflicting Judgements upon himself were Right, psa. 119. 75: indeed some of God's footsteps are not known, ps. 77. 19, which Brutish men understand not, Psa. 92, 5, 6▪ 7, and which were too Painfull for David himself to find out, psa. 73. 16. 17; but although Clouds and Darkness are round about him, yet Righteousness and Judgement are the Habitation of his Throne, ps. 97. 2.

So also Paul telleth us, that Gods Judge­ments are unsearchable, and his VVayes past finding out, Rom. 11. 33; but yet his Righte­ousness will one day fully be Revealed, both in the Sinners destruction, Rom. 2. 5, and in the Saints Reward, Heb. 6. 10, one manifest token [Page 203] whereof, is the present Tribulations which they endure, 2 Thess. 1. 4, 5.

This maketh a gracious Heart to rejoyce at the thought of his coming to judge the VVorld with Righteousness, Psa. 96. 10, 11, 12, 13, who then will bring forth their Righteousness as the Light, Psa. 37. 6; and in the mean time, though they are humbly enquiring into the Na­ture of his Judgements, yet dare they not call in question the Righteousness of what they do not understand, Jer. 12. 1, 2.

8. David doth testifie that God is True; whose Faithfulness doth reach unto the Clouds, psa. 36. 5; whose Word is Right, psal. 33. 4, and Pure, psal. 12. 6, and Tried, psa. 18▪ 30: who is alway mindfull of his Covenant, psa. 111. 5, and doth magnifie his VVord [...]bove all his Name, ps. 138. 2; whom David did therefore resolve to trust in, psa. 56. 3, 4, and did encou­rage others to doe the like, psa. 31. 24, from what had been his own Experience, Psal. 27. 13, 14.

So also Paul telleth us, that though we Be­lieve not the Promises or Threats of God, yet he abideth Faithfull, 2 Tim. 2. 12, 13; and that though every man be a Liar, yet God is True, Rom. 3. 4, who cannot Lie, Tit. 1. 2, it being impossible that he should, Heb. 6. 17.

Therefore a Gracious heart may boldly say, he will not fear, because this faithful God hath said, He never will forsake him, Hebr. 13. 3, 4.

9. David doth witness concerning God's Rule or Government in the VVorld; who is the Go­vernour [Page 204] among the Nations, psa. 22. 28, and whose Kingdom ruleth over all, psa. 103. 19, for all are his Servants, ps. 119. 91. He doth Good, psa. 119. 68, and he also bringeth Evil who turned the Egyptians heart to hate his people, ps. 105. 25, and caused men to ride over their heads, psa. 66. 12.

So also Paul telleth us, that the Earth is the Lord's, and the fulness thereof; in which re­spect he licenseth Christians to eat of meat sacri­ficed unto Idols, in case they knew it not, 1 Cor. 10. 25, 26, but otherwise, he therefore wisheth them to forbear, v. 28: and according to which Rule, we still may thence know, how far we may warrantably make use of those Things or Places (not in themselves absolutely necessary) which have been once tainted with Idolatry.

10. David testifieth concerning God's absolute Soveraignty, who doth whatsoever he pleaseth, in Heaven, in Earth, in the Seas, and in all deep places, psa. 135. 6; who putteth down one and setteth up another, psa. 75. 7; and therefore when David was corrected, he opened not his mouth, because the Lord did it, psa. 39. 9.

So also Paul telleth us, that God worketh all things after the Counsel of his Will, Eph. 1. 11; who hath Mercy on whom he will have Mercy, Rom. 9. 15, and whom he will he har­dneth, ver. 18, which none may find fault with, v. 19; or reply against God, v. 20, since he hath power over us, as the Potter hath over the Clay, of the same lump to make one Vessel unto honour and another unto dishonour, v. 21.

This maketh a Gracious Heart to fear him, [Page 205] because of his Dominion, Job 25. 2, and who therefore dares not say to him, What dost thou? Job 9. 12.

11. David testifieth concerning God's gene­ral Goodness unto all; to whom Mercy doth be­long, psa. 62. 12; who is Good, and doth good, psa. 119. 68; and the whole Earth is full of his Goodness, psa. 33. 5, visiting the Earth and wa­tering it, psa. 65. 9, by which means he doth provide for every Beast, and for all the Fowls of Heaven, psa. 104. 11, 12▪ and many are his thoughts toward Man, psa. 40. 5, who hath cause to praise him for his manifold Goodness, psal. 107. 8. 15. 21. 31; for Good and Upright is the Lord, and therefore will he teach Sinners in the way, psa. 25. 8, who hath received Gifts for men, yea for the rebellious also, that the Lord God might dwell among them, ps. 68. 18.

So also Paul telleth us, that God left not him­self without witness, in that he did good to Hea­thens, Acts 14. 17, who is the Saviour of all men, in a general sence, 1 Tim. 4. 10, and would have all men to be saved, 1 Tim. 2. 4; beseeching them to be Reconciled, 2 Cor. 5. 20; and whose Goodness leadeth to Repentance, Rom. 2. 4.

12. David testifieth concerning God's special Goodness to his People, unto whom all his Paths are Mercy and Truth, psa. 25. 10; and whom he pitieth as a Father doth his Children, psa. 103. 13; forgiving their Iniquity, psa. 78. 38; and suffering no man to do them harm psa. 105. 14; but giving his Angels charge over them, psa. 91. 11; not forsaking them that seek him, ps. 9. 10, but hearing their Desire, and preparing their [Page 206] Heart accordingly, psa. 10. 17; saving them, ps. 18. 27, with his right hand, psa. 17. 7; for he doth not abhorre the Affliction of his afflicted ones, psa. 22. 24, nor will he despise his Priso­ners, psa. 69. 33.

So also Paul telleth us, that God is the special Saviour of those that do Believe, 1 Tim. 4. 10; who comforteth such when they are cast down, 2 Cor. 7. 6.

13. David testifieth concerning God's being Immutable; who shall endure for ever, psa. 102. 12; and whose Counsel is like himself, psa. 33. 11, and so also his Mercy, ps. 136. 1.

So also Paul telleth us, that God is Immor­tal, 1 Tim. 1. 16, who Onely hath Immortali­ty, 1 Tim. 6. 16; and that his Gifts and Calling are without Repentance, Rom. 11. 29.

14. David testifieth concerning God's Wis­dom, which eminently appeareth in his more Hea­venly work, and for which he is worthy of his People's Praises, psa. 136. 1. 5.

But Paul doth more fully speak of God's ma­nifold Wisdom, Eph. 3. 10; whose Grace aboun­deth towards his, in all wisdom and prudence, Eph. 1. 7, 8; which yet is an Hidden wisdom, 1 Cor. 2. 7, and that which the VVorld calls Foolishness, 1 Cor. 1. 23, 24, as the VVisdom of this VVorld is Foolishness with him, 1 Cor. 3. 19, who is God onely wise, Rom. 16. 27.

15. David testifieth concerning the Nature of God's good presence: The Creature's Presence may yield some kind of momentany comfort, but in the Presence of God there is fulness of Joy, and pleasures for Evermore, psa. 16. 11: and [Page 207] therefore he found it to be good for him to draw nigh to God, whilest others went a whoring from him, psa. 73. 27, 28: accounting them Blessed, whom God had chosen to Approach unto him in his Temple, or Presence-Chamber, psa. 65. 4: and besides whom, he neither had nor desired any, in Earth or Heaven, ps. 73. 25.

So also Paul telleth us, that he was rather willing to be absent from the Body than from the Lord, 2 Cor. 5. 8: whom he did account it Best to be with, Phil. 1. 23; as being the Fulness of all things, Ephes. 1. 23; and that wherein the Saints future Glory doth summarily consist, 1 Thess. 4. 17.

16. David testifieth concerning what is the principal Object of God's Delight; who doth not Desire Legal Offerings, or that a man should think to satisfie for his Failing in one respect by his Duty in another, psa. 40. 6; but the Sacrifi­ces of God are a Broken Spirit, in case of a miscarriage, psa. 51. 16, 17: and hearty Praises do Please him better than an Ox or Bullock ps. 69. 30, 31: he also taketh pleasure in them that fear him, in those that hope in his Mercy, psal. 147. 11; and desireth truth in the Inward parts, psa. 51. 6.

So also Paul biddeth Children to Requite their Parents, for that is good and Acceptable before God, 1 Tim. 5. 4: and Rich men to communi­cate, for with such Sacrifices God is well-pleased, Heb. 13. 16: and Professors to Pray for the Conversion of others, for this is good and Ac­ceptable in the sight of God our Saviour, 1 Tim. 2. 1. 3; and to be transformed by the Renewing [Page 208] of their Mind, that they may prove what is that Good and Acceptable and Perfect VVill of God, Rom. 12. 2; by having no fellowship with the unfruitfull works of Darkness, Eph. 5. 10, 11; but being fruitfull in every good work, that they may walk worthy of the Lord unto all Pleasing, Col. 1. 10.

And this is the Summe of what David testi­fieth concerning God, as he is Essentially con­sidered, or as the Father Son and Spirit are all One God. But then,

Secondly, David doth also testifie concerning God as he is Personally considered, or as the Di­vine Essence is Distinguished into the Father, Son and Spirit. And so,

1. David witnesseth concerning God the Fa­ther, Psal. 2. 7, whom he doth call Jehovah; and in competition with whom the Son is called Ado­nai; Jehovah said to Adoni, or the Lord said to my Lord, viz. the Father to the Son, Psal. 110. 1. From whence we may be able further to un­derstand that knotty Scripture, Exod. 6. 3, or how this name Jehovah was not known to Abraham, since it is evident that the word Jehovah was known to him, Gen. 22. 14; but yet not, as to this Mystical import thereof, or as it doth signifie a Father; under which Peculiar consideration God had not manifested himself to Abraham as his Express Father, nor to his Seed (but onely as their God, Gen. 17. 7.) until their coming out of Egypt, at which time he called Israel his Son, Exod. 4. 22; and therefore he might be said, not till that time, to be known by this name Jehovah, Exod. 6. 3, which strictly taken, doth signific [Page 209] his being Related as a Father; the Discovery of which special Relation, was reserved of old, un­til the time of Israel's Ascending out of the land of Egypt, Ho. 11. 1, which is applied to Christ upon a like occasion, Mat. 2. 15. and who is said (Mani­festatively) to be begotten that very Day, when he was Raised up, in order to his Ascension and Exaltation, Acts 13. 33; where Paul doth con­curr with David, in witnessing concerning God the Father, as he also doth in several other places.

Though also, the Father may be signified by this word Jehovah, as it doth (most Properly) import his Being of himself, Isa. 44. 6; in which respect, that Title is also given unto the Son, Jer. 23. 6, and to the Holy Ghost, Acts 28. 25, with Isa. 6. 8, 9, in a General sence, or as these Three are all one God, 1 Joh. 5. 7: but yet in a special sence, that name Jehovah doth more Peculiar­ly belong unto the Father, because He alone (with reference unto the Son and Spirit) may be said to have his Being of Himself, whereas the Son is said to be Begotten by the Father, Ioh. 3. 16, and the Spirit is said to Proceed from both, Ioh. 15. 26.

Now men of an Antichristian spirit, doe hence appear, not to be men after Gods own Heart, as David was; because they do (virtually at least) Deny, that Christ is the Son, (by keeping up what he hath Abrogated, and by Imposing what he hath not appointed) and so by necessary con­sequence they also do Deny the Father, 1 Ioh. 2. 22. and 4. 3.

II. David testifieth concerning the Holy Spi­rit, both as to his Deity and Properties.

[Page 210] 1. The Godhead of this Spirit is witnessed un­to by David, when he doth affirm it to be every where, Psal. 139. 7; and when he doth attribute a Creating power thereunto, Psal. 104. 30; both which are Incommunicable to the Creature.

So also Paul testifieth that the Spirit is very God, when he applyeth that to this Spirit, Act. 28. 25. which elsewhere is spoken of Jehovah, Isa. 6. 8, 9: and when he affirmeth that this Spirit and God are both one, 2 Cor. 3. 17, 18: and when he calleth this Spirit Eternal, Heb. 9. 14: and when he affirmeth it to be the searcher of All things, 1 Cor. 2. 10: and when he ascribeth unto it a Power to Raise the Dead, Rom. 8. 11: and when he maketh this Spirit the Joynt-object of prayer, together with God, 2 Cor. 13. 14: and when he saith that Gospel-saints are the temples of this Holy Spirit, 1 Cor. 6. 19, as well as of God, 1 Cor. 3. 16.

A man after God's own heart, is one who will not deny the proper God head of the Holy Ghost.

2. David doth also witness unto a Threefold property belonging to this Spirit.

First, David tells us, that the Spirit of God is Good or Useful, ps, 143. 10.

Whose Usefulness is more Particularly de­clared by Paul; as it doth lead us into the know­ledge of our Hidden Priviledges, 1 Cor. 2. 10: as it doth fill the heart with Joy, Rom. 14. 17: as it doth witness with our spirit, that we are the children of God, Rom. 8. 16; as it maketh us to Rejoyce in Persecutions, 1 Thess. 1. 6, Rom. 5. 3. 5; as it is an Earnest of what is to come, 2 Cor. 1. 22; as it maketh us to Abound in Hope, Rom. [Page 211] 15. 13; as it helpeth us to Wait with Patience, Gal. 5. 5: as it delivereth us from under the Law, Gal. 5. 18: as it doth in some sence Justifie us, 1 Cor. 6. 11: as it Keepeth the good things which are committed to us, 2 Tim. 1. 14: as it doth furnish with Ordinary Gifts as well as Ex­traordinary, 1 Cor. 12. 8, 9, 10: as it Teacheth how to speak in Preaching, 1 Cor. 2. 13: as it maketh our Preaching to be powerful, 1 Thess. 1. 5, or to imprint upon men's hearts, 2 Cor. 3. 3: as it helpeth our infirmities in Prayer, Rom. 8. 26: as it strengtheneth us with might in the Inner man, Eph. 3. 16: as it Mortifieth our fleshly lusts, Rom. 8. 13: as it doth sanctifie, Rom. 15. 16. or Renew us, Tit. 3. 5: and as it witnesseth to our sincerity, Rom. 9. 1.

Secondly, David tells us, that this Spirit of God is Holy, ps. 51. 11; which may be said to be so, Partly because it Worketh whatever Ho­liness is in the creature, as Paul doth oft witness: but especially, because it is Holy in it self; and cannot endure unholiness in another, being apt to be Grieved therewith, as Paul informeth us, Eph. 4. 30, if not Quenched, 1 Thess. 5. 19.

Thirdly, David tells us, that this Holy Spirit is also Free, ps. 51. 12; which may be said to be so; Partly because it is of the most Noble or Princely stock, (as the same Hebrew word is oft translated) proceeding from the Father; Partly because it acteth Liberaly, as Earthly Nobles or Princes use to doe: Partly because it doth make them Free (in every good respect) in whom it is, 2 Cor. 3. 17: But especially because it is a most Free Agent, in every of its Motions and Opera­tions, [Page 212] and in which respect Paul stileth it a Spi­rit of Grace, Heb. 10. 29.

III. David testifieth concerning Jesus Christ; both as he is God, and Man, and Mediatour.

First, as he is God; and so David doth ex­presly cal him God, ps 45. 6. which Paul interpret­eth concerning Christ, as he is the Son, Heb. 1. 8. So also, David doth declare him to be a God by Nature, when he saith that the Heavens and Earth are the work of his hands, psal. 102. 25; which Paul affirmeth to be meant of Christ, Heb. 1. 10. So also, when David stileth Christ, his Lord, ps. 110. 1; from whence Christ argueth his own being more than a Man, Mat, 22. 44, 45, unto the utter silencing of those Pharisaical Arri­ans, v. 46, however some since are bold to que­stion still whether Christ be very God.

Thus also Paul saith, that Christ is God blessed for ever, Rom. 9. 5: for whom, and by whom all things were Made, and do consist, Col. 1. 16, 17, Heb. 1. 2, 3; which clearly proveth that he is very God, Heb. 3. 4: who hath neither End of Life, nor Beginning of Dayes, Heb. 7. 3: and who will one day Appear the Great God, as well as his People's Saviour, Tit. 2. 13. A man after Gods own Heart, will witness un­to (and not Deny) the Godhead of Jesus Christ.

Secondly, David witnesseth concerning Christ, as to his Humane Nature also; in which respect, he calleth God the God of Christ, psa. 45. 7, as Paul explaineth it, Heb. 1. 8; who had a Father, as he was God the Son; but as he [Page 213] was a Man, he had a God. Nay and David did also foretell, that Christ (as Man) should be of the Fruit of his Body, psa. 132. 11, as Peter doth explain it, Act. 2. 30; which Paul doth also witness unto, Act. 13. 22, 23; affirming that Christ was Made (which covertly asserts his Godhead) of the Seed of David according to the Flesh, Rom. 1. 3; who else-where saith, that Christ took on him, not the Nature of Angels, but the Seed of Abraham, Heb. 2. 16; which as it doth clearly prove, that Christ was truely Man, so also that he was very God; since other­wise, he could not be said to Take man's Nature on him, which Act doth necessarily presuppose his Pre-existent Being, and as he must needs be God, it being there denyed that he ever was a Proper Angel.

And as David foretold, that Christ should be very Man, so also, that in that Humane Nature he should be suddenly Raised from the Dead, psal. 16. 10, and that he should sit therein on God's Right hand in Heaven, psal. 110. 1, as Peter doth explain it, Act. 2. 31, 34: the being of which Humane Nature now in Heaven, is al­so testified by Paul, when he saith, that he who Descended into the Grave (which onely suiteth with Christ's Humane Body) is the same who Ascended into Heaven, Eph. 4. 9, 10; from whence he also looked for his Appearing, 2 Tim. 4. 1, which word Appearing doth not agree with his Godhead strictly taken, nor is it ever used, save with reference unto his Humane Na­ture.

A man after God's own Heart, will not de­nye [Page 214] (which yet too many at this day doe) that Christ still is, both very God, and also very Man.

3. Thirdly, David witnesseth concerning Christ, as he is God-man, or Mediatour; and that both in a Relative and Absolute respect.

1. Relatively, or as he stood Related unto this Mediatour; and so he calleth Christ, His Lord, Psa. 110. 1: as Paul doth also very often; both in relation to the Jews and Gentiles, 1 Cor. 1. 2; affirming him to be the Christians Onely Lord, 1 Cor. 8. 6; and that no man can true­ly say this, but by the Holy Ghost, 1 Cor. 12. 3.

A man after God's own heart, is for a special Application of Jesus Christ unto himself; and cannot content himself with knowing what Christ is, without some more Peculiar Relation be­tween Christ and him. And as he is desirous to know Christ under the consideration of a Savi­our, so also, he doth freely own him as a Lord, and as His Lord in particular. Christ is the Be­liever's Husband, and yet such call him Lord, as Sarah did her Husband, 1 Pet. 3. 6; and there­fore do all his Spouses worship him, because he is their Lord, psa. 45. 11. And thus doth David call him, in the Spirit, Matt. 22. 43, or in Truth, Joh. 4. 24; and not onely in a way of flattering Complement, as the most doe now, and as the worst will one day doe, Mat. 7. 22.

2. David witnesseth concerning Christ the Mediator, as he is Absolutely considered; both in relation to his Spiritual Beauty, his peculiar Priviledges, his special Graces, his Usage in the [Page 215] World, and every of his Offices, as he is Pro­phet, Priest, and King.

1. David witnesseth unto Christ's spiritual Beauty or Desireableness, when he tearmeth him fairer than the Children of men, Psal. 45. 2. Which Desireableness of his, Paul giveth us a more particular account of, when he telleth us, that all the treasures of Wisdome and Knowledge are hid in him, Col. 2. 3: who is the Brightness of his Fathers Glory, and the express Image of his Person, Heb. 1. 3: in whom all fulness dwel­leth, Col. 1. 19, the fulness of the Godhead bo­dily, Col. 2. 9, and therefore his people are com­pleat in him, v. 10; to be with whom for ever, is that wherein their future Happiness consisteth, 1 Thess. 4. 17.

A man after God's own Heart, doth count Christ white and ruddy, the chiefest of ten thou­sand, Cant. 5. 10, yea altogether Lovely, v. 16; whom therefore he loveth with his Soul, Cant. 1. 7, as all the upright doe, v. 4, yea even the very Virgins, v. 3.

2. David witnesseth concerning Christ's pe­culiar Priviledges, when he calleth God His God, psa. 45. 7, with Heb. 1. 9: who might not see Corruption, psa. 16. 10, with Acts 13. 35: who did become the Head-stone in the Corner, psa. 118. 22, with Acts 4. 11: whom the Father bad, Sit at his Right hand, untill he made his Enemies his Footstool, psa. 110. 1; resolving to Advance him, in despight of all Opposers, psal. 2. 6; and promising to strike through Kings in the day of his wrath, psa. 110. 5, on Christ's right hand.

So also Paul telleth us, that Christ is appointed Heir of all things, Heb. 1. 2: whom God hath set at his Right hand Eph. 1. 20: having given him a Name above every name, Phil. 2. 9: and having made him the Head of all Principality and power; Col. 2. 10: who is the first born of every crea­ture, Col. 1. 15, and the first born from the dead, that in all things he might have the Preheminence, v. 18. All which a gracious heart is comfortably acquainted with, as being therein represented by Christ, Eph. 2. 6; or at least, compleat in him, Col. 2. 10, and some way Benefited, Eph. 1. 22, with reference to all those Priviledges.

3. David witnesseth concerning his special Graces. And so he telleth us, that Christ was useful unto All, receiving Gifts for Men, yea for the Rebellious also, psa. 68. 18, but more especially for the Saints, as Paul intepreteth that Scripture, Ephes. 4. 8. 12, in whom is all his Delight, and unto whom his Goodnesse did extend, Psa. 16. 3, though not to God, verse 2, which was an argument of his Humi­lity, and wherein David was his Type, as is evi­dent from v. 10. He was hated without a cause, ps. 35. 19, with Ioh. 15. 25. The reproaches of them that reproached God, fell upon him, Psal. 69. 9; which Paul interpreteth to be an argu­ment of his self-denial, Rom. 15. 3. He loved righteousness and hated wickedness, ps. 45. 7. with Heb. 1. 9. He resolved to make God his Trust, ps. 18. 2, with Heb. 2. 13. The zeal of God's House did eat him up, ps. 69. 9, with Ioh. 2. 17. He delighted to do Gods will with reference unto his sufferings, having his Ears opened, ps. 40. 6. 8, [Page 217] which Paul rendreth a Preparing of his Body, Heb. 10. 5. perhaps to hint unto us, that when a Christians Ear is Opened, unto a Call from God to Suffer, his Body will be then Prepared for it, however it might seem unfit before for such an undertaking.

So also, Paul telleth us, that Christ tasted Death for every man, Heb. 2. 9; and that being Rich, he became Poor for his People's sakes, 2 Cor. 8. 9: not Pleasing himself, Rom. 15. 3: loving Righteousness and Hating Iniquity, Heb. 1. 9: being faithful to him who did Appoint him, Heb. 3. 2: learning Obedience by what he suf­fered, although he were a Son, Heb. 5. 8, and though he was equal with God, Phil. 2. 6, yet was he in fashion as a Man, v. 8, and taking upon him the form of a Servant, v. 7, became Obedi­ent unto Death, v. 8.

All which Graces of his, a man of David's spirit is well acquainted with, and is thereby stir­red up unto an holy Imitation of him, in every of those and such like respects.

4. David witnesseth concerning Christ's usage in the world, from God and Man. He was in Appearance Forsaken of his God, a [...]d under which cloud his Sun went down, ps. 22. 1, with Mat. 27. 46. He was betrayed by his own fami­liar friend, ps. 41. 9, with Joh. 13. 18. He was Opposed by the Great ones of the World, Psal. 2. 1, with Acts 4. 25. He was Rejected by the Professors of that time, ps. 118. 22, with Mat. 21. 42. And whilst he was upon the Cross, some parted his Garments, ps. 22. 18. with Mat. 27. 35; others Derided at his former Faith, ps. 22. 8, [Page 218] with Mat. 27. 43, and gave him Gall with Vine­gar to drink, ps. 69. 21, with Mat. 27. 48.

So also Paul telleth us, that he was most un­worthily put to death, Act. 13. 28; and that he was in all points Tempted like as we are, except­ing sin, Heb. 4. 15.

All which a Gracious heart doth labour to im­prove, unto the fitting of him for such like mea­sures, Ioh. 15. 20; and the composing of his Spi­rit under them, Mat. 10. 24; who thereby also is encouraged to Beg for mercy in such a like condi­tion, Heb. 4. 15, 16, and humbly to expect it, since Christ himself hath suffered, being tempted, Heb. 2. 18.

Lastly, David witnesseth concerning every of Christ's Offices, as he is a Prophet, Priest, and King.

1. As he was a Prophet, or as he did speak in Parables, and uttered Dark sayings, psal. 78. 2, and 49. 4, with Mat. 13. 35. Which Prophe­tical (or Preaching) Office of his, is also witnes­sed unto by Paul, both in relation to the Jews, Rom. 15. 8, and Gentiles, ver. 9, from ps. 18. 49.

A gracious heart doth therefore count Christ his onely Master in comparison, Mat. 23. 10; nor is he offended with the darkness of his say­ings, but seeketh unto him in such a case for help, as his Disciples were wont to do.

2. David testifieth, that Christ is a Priest for ever after the order of Melchizedeck, ps. 110. 4, with Ioh 12. 34.

Which Priesthood of his, Paul also doth wit­ness unto at large, both after Aaron's order, and Melchizedecks; affirming him to be a Merciful [Page 219] and faithful High-priest, Heb. 2. 17; a Great High-priest, Heb. 4. 14; an High-priest of good things to come, Heb. 9. 11, who is entred into the True Holy place, v. 24, once for all, v. 26, with his own blood, v. 12; being fully qualified for his work, Heb. 7. 26; and called of God un­to it, Heb. 5. 4, 5.

Now that Priesthood of Melchizedeck (which David doth onely speak of) doth seem to typifie Christ's Priesthood; in regard of its Work and Wages, together with those special Properties which appertained thereunto.

The whole Work of Melchizedecks Priest­hood, (so far as it is mentioned in the Scrip­ture) doth seem to be contained, in his refresh­ing Abraham with Bread and Wine, Gen. 14. 1 [...], and in his Blessing of him, v. 19, and in his Prais­ing God on his behalf, v. 20; whom he did thus go forth to meet, after his victorious conflict with those four Kings, v. 17, who had taken his Brother captive, v. 14: To signifie unto us, that the Main of Christs Priesthood (with reference unto Actual Believers, such as Abraham then was,) doth consist, in furnishing his faithful Ser­vants with strength and Comfort; in his Inter­ceding on their behalf for further mercy; and in his Blessing God for what Success they meet with in their lawfull undertakings: all which may then be most Hopefully expected by them, when they shall have made some glorious Con­quest; and in particular, when Daniels four Monarchs shall utterly be subdued by them, who seem to have been typified, by these four Kings.

The Wages of Melchizedech were, the Tithes of all Abraham's Spoyls; which Abraham did freely give him, Gen. 14. 20, reserving nothing for himself, v. 23, save what his men had eaten, v. 24: To signifie unto us, that Tithes did Ori­ginally shadow out Christ's Due; which Tithes were payd to Levi afterwards, but that Priest­hood was onely for a Time, together with the Change whereof, this Law for Tithes was also changed, Heb. 7. 9. 12: So that the Advocates for Tithes (at this Day) must prove, both that a Maintenance may now be forced, and that this kind of Ma [...]ntenance by Tythes is now Lawfull, since this is an old Abrogated Law which may not be kept up in Gospel-times, Col. 2. 17. 20; nor is there a Dispensation given, to keep up any Ceremonial Forms, though some would pre­tend to do it, upon some other consideration. But Christ's Priesthood is for ever, and so his Due is yet abiding; who doth expect from his Peo­ple, that they should consecrate their Gain to him, Mich. 4. 13; reserving nothing thereof un­to themselves, save what is Needfull to Refresh them with at Present, and to prepare them for further service.

The special properties annexed to Melchize­dech's Priesthood (above that of Aaron's) were chiefly Three.

First, Melchizedech was King as well as Priest, and King of Salem, which is King of Peace, Heb. 7. 2; whereas Aaron was Onely Priest, whilest Moses was his Lord, Num. 12. 11, or King, Deut. 33. 5: To signifie unto us, that Christ is both King and Priest, or a Priest [Page 221] upon his Throne, and that the counsel of Peace is between them both, Zech. 6. 13.

Secondly, Melchizedech was also King of Righteousness (or Eminently Righteous) as he was Priest, which Paul inferreth from the sig­nification of his Name, Heb. 7. 2, concerning whom there is no failing mentioned; whereas Aaron and his Posterity had their Infirmities, Heb. 7. 28, in which respect they needed daily to offer up Sacrifices for their own sins first, v. 27: To signifie unto us, that Christ is such an High-priest, who is holy, harmless and undefi­led, Heb. 7. 26.

Thirdly and (principally) Melchizedech was a Priest for Ever, as David doth expressely tell us, psa. 110. 4, whose Everlastingness in that re­spect, Paul cleareth up, from the Scripture's silence concerning his Birth and Death, Heb. 7. 3, and therefore it is Presumptuous as well as vain, for any to Conjecture, who this Melchizedech was; whereas Aaron and his Posterity were Many Priests, because they were not suffered to continue by reason of Death, Heb. 7. 23: To signifie unto us, that Christ because he continu­eth Ever hath an Unchangeable Priesthood, Heb. 7. 24, which Paul doth there further argue, from his being made Priest with an Oath, v. 20, which Aaron and his Posterity were not, v. 21.

The Substance of all which, a man after God's own heart doth comfortably understand; who doubteth not but that Christ will faithfully per­form his whole Work before-mentioned: who therefore is freely willing to give him all his forenamed Tithes or Dues: and who also doth [Page 222] Hopefully wait upon him for Mercy and Grace to help in time of need, since he is both able and willing, because he is a Righteous King and Mer­cifull High-Priest; especially since he Ever liveth to make Intercession for them that come unto God by him, Heb. 7. 25.

3. David doth also testifie, concerning Christs Kingly Office, whom the Father is resolved to set as King in his holy Hill of Sion, psa. 2. 6, and that he shall Rule in the midst of his Enemies, psa. 110. 2; having given him the Heathen for his Possession, whom he shall break with a Rod of Iron, ps. 2. 8, 9; in which respect the Greatest of them are bid to be Wise, v. 10, and to be­come his Servants, v. 11; for all his Enemies must be made his Foot-stool, psa. 110. 1, who shall wound the Heads over many Countreys, filling the places with their Dead bodies, v. 6; the Scepter of whose Kingdom is a right Scep­ter, and whose Throne shall be for Ever, psa. 45. 6. The Rod of whose strength shall come out of Sion, or whose Kingdom will be set up among a Choiser Remnant, psa. 110. 2, who shall be made willing to receive him, in the Beau­ties of Holiness, (viz. Solemnly and Publickly, as Temple-worship was wont of Old to be per­formed) and they shall then be gathered up in­to his Kingly Interest, as the Dew is by the Sun, from the womb of the Morning, in its Youth, or at its first Rising, psa. 110. 3; viz. Abun­dantly, Speedily, and without Tarrying for Man's Order, Mich. 5. 7. But this work will meet with Difficulties, such as Israel had in their pas­sage through the Wilderness, who yet met with [Page 223] some refreshing Brook continually, before they fainted, and so went on; in allusion whereunto, it is said that Christ at this time shall drink of the Brook by the way, therefore shall he lift up the head, ps. 110. 7.

So also Paul sometimes preached, that there was Another King, one Jesus, Act. 17. 2. 7; whose Kingdom then was meerly Spiritual, but yet he telleth us elsewhere, that it shall be Tem­poral also, viz. in the World (or State of things) to come, Heb. 2. 5, which we yet see not, v. 8, nor shall doe (as to its Fulness) till his Appearing, 2 Tim. 4. 1; who then shall Reign, till he shall have put all his Enemies (and Death among the rest) under his feet, 1 Cor. 15. 25, 26: in which respect, he telleth us, that Christ sprang out of Juda, the Kingly Tribe, Heb. 7. 14, and that Mel­chizedech was his fullest Type, who was both King and Priest, v. 1; whose Name doth signifie, the King of Righteousness, and who was King of Salem, which signifieth peace; to hint unto us, that Christ's Kingly Dispensation will be abun­dantly replenished with Peace and Righteous­ness.

And thus I have now finished the first Gene­ral branch of that Outward Demonstration which David gave of his being a man after God's own Heart; viz. from his professed Prin­ciples or noble Testimony, concerning all these forenamed Things and Persons.

From whence I shall now proceed unto the Second Branch of that Demonstration; to shew how David did evidence himself to be such a [Page 224] one, by his Personal and constant Practice or Carriage, both in relation unto the Creature and unto God.

First, David did Practically evidence his be­ing a man after God's own heart, by the Con­stancy of his carriage towards the Creature. As for Example:

1. David was Prudent in matters, 1 Sam. 16. 18; Behaving himself wisely, 1 Sam. 18. 5, in all his wayes, v. 14, more wisely than all the Servants of Saul, so that his Name was much set by, v. 30.

So also, Peter testifieth concerning Paul's Wisdom, 2 Pet. 3. 15, which he did abundant­ly evidence both in his practice, writing and preaching; who being holily Crafty, would not Burden the Corinthians, 2 Cor. 12. 16, that so he might cut off occasion from those who did de­sire it, 2 Cor. 11. 12: who wisely confuted the Athenians Idolatry, from their own acknow­ledgement of an unknown God, Act. 17. 22, 23: and who knew how to comply for a while with some men's Weakness, so as yet not to Indulge their Sin, 1 Cor. 9. 19, 20, 21, 22: stealing upon those proud Corinthians by Degrees, and grant­ing that at first to be their Liberty and Know­ledge, 1 Cor. 8. 7, 9, which afterwards he meant more sharply to reuke them for, 1 Cor. 10. 20, [...]1, 22.

A man after God's own Heart is a discreet and prudent man; who doth not Behave him­self in a Light Vain Childish way, (as too many Professors doe) but wisely; and who in that re-regard doth out-strip the highest Formalist, or [Page 225] such as Saul's ordinary Servants were.

2. David was very Humble in his carriage, who scorned not to return unto his keeping sheep, 1 Sam. 16. 19, after his being annointed King, v. 13; yea after that Saul had entertained him in his Court, 1 Sam. 17. 15. And when he was communed with, about being Sauls Son in Law, he thought it too great an Honour for him, who was a Poor man and Lightly esteemed, 1 Sam. 18. 22, 23, so little was he elevated with his late merited applause, v. 7. And when he was Per­secured by Saul afterwards, he thought himself unworthy of so great a Dignity, as being a dead Dog or Flea, 1 Sam. 24. 14. Nay and when he was a King, he took not any Proud state upon him, but when he was to speak unto his Subjects, he stood upon his feet, and call'd them Brethren, 1 Chron. 28. 2.

A man after God's own heart, is partly to be known by his Humility, which is indeed the Gloss of all his other Graces. He is a King to God, Rev. 5. 10; and yet that Oyl upon his head, doth not so lift up his heart, but that he can buckle to the lowest duty incumbent upon him, between his Coronation and Anointing. He can bear being fetched from the sheepfold to the Court, and being carryed back from thence unto his sheep again. His deserved Commendations doe not make him Haughty; nor doth it seem a Light thing to him, to be so much as Outwardly advanced, notwithstanding his most glorious Exploits. He counteth the creature Magnified by Afflicting visitations, as if it were an Honour to be a sufferer, Job, 7. 17, 18. His outward dig­nity [Page 226] doth not encrease his inward Height, so as to make him forget that his Inferiours are still his Brethren.

In which respect Paul was a famous Instance; who was not willing to rob Christ of His Glory, by being too highly esteemed himself, 1 Cor. 1. 13: who was content that others should share with him in the honour of Enditing his Epistle, such as Sosthenes, 1 Cor. 1. 12: Timotheus, 2 Cor. 1. 1; Silvanus, 1 Thess. 1. 1; and sometimes all the brethren with him, Gal. 1. 1, 2: who would not that any should think of him above what he was, 2 Cor. 12. 6, or above what is written, 1 Cor. 4. 6: who stiled himself the least of the Apostles, 1 Cor. 15. 9; and less than the least of all Saints, Eph. 3. 8; and their Servant for Jesus sake, 2 Cor. 4. 5, although he was not a whit behind the very Chiefest of them, 2 Cor. 11. 5, but did excel them in point of Gifts, 1 Cor. 14. 18, and Priviledges, and Duty, both Active and Passive, 2 Cor. 11. 22, 23: who also would not have others to be wise in their own conceit, Rom. 12. 16; or to think that they know any thing, 1 Cor. 8. 2, above what they ought to think, Rom. 12. 3; but to be condescending to men of Low estate, v. 16, and in Honour, pre­ferring on another, v. 10.

3. David was obedient unto his Father, when he was bid by him, to take his Load upon his back, and to Run on Foot therewith unto his Brethren, 1 Sam. 17. 17, 18, 20. And though Saul was also Dutiful unto his father, in his going to seek the Asses, as hath been before observed; yet David did farr outstrip him; since Saul was [Page 227] not then Anointed King, as David now wa [...].

The greatest outward advancement will not make a Gracious Child to Disobey his Parents, in what is meet and lawful; much less to Disre­spect them, as many at this day doe, (when they they are a little Raised) who yet would be thought to be of Davids Spirit. In relation to which particular Duty, Paul setteth an example also, who sent his Apostolical Salutation to his Mother, Rom. 16. 13; and biddeth others, that they should in All things Obey their Parents, for this is well pleasing to the Lord, Col. 3. 20; and that they should Obey them in the Lord, for this is Right, and is the first commandement with Promise, Eph. 6. 1, 2: who also telleth us, that Disobedience unto Parents, Rom. 1. 30, is one sad Character of a Reprobate, v. 28.

4. David was careful of his Trust, who left not his sheep without a Keeper, when himself was otherwise employed by his father, 1 Sam. 17. 20, although his envious Brother did causelessely sus­spect him in that regard, v. 28.

A gracious heart doth so attend unto one Duty as not to neglect another. He will fulfil his fathers whole will; and hath a more Especial eye unto what is his constant work, that it be no way prejudiced by that which is Occasionally requi­red of him. He seeketh to Prevent a Damage in his Absence, and is willing to be Every where employed at once, so far as in him lyeth. A not­able Instance whereof we have in Paul, who dil­ligently attended unto that work which was com­mitted to him, 2 Cor. 5. 19, 20; resolving not to stir, until he had performed it, Rom. 15. 28, [Page 228] whatever hardships he met with, 2 Cor. 6. 4: nor was he onely thus careful whilst Present, but when he was Absent also, Phil. 1. 27, having the care of All the Churches, 2 Cor. 11. 28, and strictly charging those with whom that Flock was left, which he was never likely to see any more, Act. 20. 25, 28, 29.

5. David was of a very Meek and Quiet spi­rit, in a case of Personal provocation; who was as a man that Heareth not, and in whose mouth are no Reproofs, whilst others spake mischievous things against him, psa. 38. 12, 13, 14. When his eldest Brother's Anger was kindled against him, in a way of Envy and false surmises, he onely answered, What have I now done? is there not a cause? and so turned away from him, to pre­vent any further wrangling, 1 Sam. 17. 28, 29, 30. Nor was he of a self-revenging disposition, witness his sparing Saul, when his Life was put into his hand, a first and second time, 1 Sam. 24. 13, and 26. 11: nor did he Rejoyce at the news of Saul's death, but Lamented over him, 2 Sam. 1. 17, and did not Derogate from his deserved praises, v. 19, 21, although he had been his mor­tall Adversary. He also fasted and Prayed for his Enemies, psal. 35. 13, 14; and did Avenge the Death of Saul, 2 Sam. 1. 16, and Ishbosheth, 2 Sam. 4. 11, of Abner and Amasa, 1 King. 2. 5. 6.

So also, though Paul had a readiness to Re­venge all Disobedience, 2 Cor. 10. 6, yet did he not delight to use the Rod, 1 Cor. 4. 21, or to exercise Dominion over others, 2 Cor. 1. 24; but did Beseech (whilst Absent) by the Meek­ness and Gentleness of Christ, that so he might [Page 229] not be Bold when Present, 2 Cor. 10. 1, 2; fear­ing lest when he Came, he should be found, what others would not have him be, 2 Cor. 12. 20, and who therefore wrot thus being Absent, lest being Present he should use sharpness, 2 Cor. 13. 10: who bad others that they should not re­compence Evil for Evil, Rom. 12. 17, or Avenge themselves v. 19, but overcome Evil with Good, v. 21, as himself was wont to doe; who told those peevish Galathians, that they had not In­jured him at all, Gal. 4. 12: and who Commen­ded the Jewes, Rom. 9. 4, and 10. 2, although they were his Deadly Enemies, 2 Cor. 11. 24, 26.

Let those who are of an Envious Revengefull and Passionate Spirit know, that a man after Gods own heart is of another Temper. He can deal Plainly with Offendors, and yet give them their Deserved praises. He can wisely vindicate him­self from Wrong, and yet without Revenge. He can be Angry, but it is not without Just Cause, Mat. 5. 22; nor is it Rash or Hasty, Prov. 14. 17; nor is it Feirce or Cruel, Gen. 49. 7; nor doth it bereave of Reason, Luk. 6. 11; nor doth it Indispose for Duty, Exod. 32. 19, 31; nor doth it usually Transport in a sinful way, psal. 106. 33, but is kept within its due bounds, and Occasions of that nature are Turned from, as in the case of David before mentioned; who did not Politickly command his Passion at some par­ticular time onely, as Saul did, 1 Sam. 10. 27; but that which was in Saul a Transient vertue, was in the other a more Habitual Gracious Frame, who did not Indulge or Glory in his be­ing [Page 230] sometimes Hasty, but did Confess it with holy shame, psa. 116. 11.

6. David was eminently Courageous, in the way of his Duty; which added unto the Lustre of his forenamed Meekness. He was a mighty va­liant man, and a man of War, 1 Sam. 16. 18, who durst take a Lion by the beard (although he had a Bear to back him) in a way of Rescuing his poor Lamb, 1 Sam. 17. 34, 35. He modestly waved that Offer of being Saul's son in Law, un­til he was put to purchase it with his sword, and then it did please him well, 1 Sam. 18. 23. 26. When Saul and all his Army were Dismayed, 1 Sam. 17. 11, and fled from that vapouring Go­liah, v. 24, because of his great Height, ver. 4, and mighty Armour, v. 5, 6, 7, and big words, v. 8, 9, 10; David then bad that no mans heart should fail, for he would go and fight with him, v. 32, although he was but then a Youth, v. 33, and ran to meet him, ver. 48, (when Saul had given him order, v. 37.) and slew him, without any sword, v. 50, or outward Armour, v. 39.

A man after God's own heart will encounter both with a Bear and Lion, rather than the least of Christ's Lambs shall be devoured. He will not plead, that such a Truth or Duty is a sorry little thing, not worthy the hazard of his Life; but will Adventure to preserve a poor shiftless Lamb, as much or more than other things. He is not so well pleased with outward Dignity, as with an opportunity of being useful, in the per­formance of some noble Duty, although accom­panied with utmost Difficulty. He dareth to Encounter with not onely some of the Ammo­nites [Page 231] (as Saul did, 1 Sam. 11. 11.) who typified some more Inordinate Affections when outragi­ous; but he will venture upon the Philistines that lye in his very Bosome; nor doth he onely face them, (for so did Saul) but he will Manfully re­sist the stoutest Goliah, or such a Temptation which the Best of common Israelites submit un­to: and in which expedition, he useth not Saul's carnal weapons beforementioned, but doth con­tent himself (as David did) with what the Lord affordeth in his Way, 1 Sam. 17. 40, and wisely fighteth with his Enemy at the furthest Distance, v. 49, but cheifly trusteth in the Name or strength of God, v. 45, by which means he Overcome­eth, v. 50, improving that unto the compleating of his victory, by which his Adversary thought to have Destroyed him, viz. his own Sword, v. 51. Such Mystical or Spiritual Exploits, are Ordinarily to be observed, among those that are truely Gracious: and some such Practice in the Letter, is that which a man of David's Spirit may be Distinguished from others by, on this side that Time which David's Dispensation ty­pified, or in Saul's Life-time.

In relation to which holy Courage, Paul was a second David; who heartned others in no­thing to be Terrified, Phil. 1. 28; and who was Eminent himself in that respect. How Power­fully doth he Threaten those proud Corinthians, 1 Cor. 4. 19! How fiercely did he set his Eyes upon that Devilish Elymas, Act. 13. 9, 10! how Boldly did he cast off those Envyous Jews, Act. 13. 45, 46! how undauntedly did he withstand Peter to the face, Gal. 2. 11! and how Coura­geously [Page 232] did he Preach with much contention, 1 Thess. 2. 2! not running into a Corner, but speaking publickly from the time of his first Con­version, Act. 9. 20; as afterwards he did at An­tioch, Act. 13. 14, at Thessalonica, Act. 17. 1, 2, at Athens, Act. 17. 17. 19. 22, and at Corinth, Act. 18. 8; although he was a frequent Prisoner, in Deaths oft, and many times Beaten, 2 Cor. 11. 23, 24; who yet returned unto the same place of Danger afterwards, Act. 14. 5. 21; fighting with Beasts at Ephesus after the manner of men, 1 Cor. 15. 32, where he yet Preached publickly, Act. 20. 20, although there were many Adversaries, 1 Cor. 16. 9; not being dis­swaded from his Duty by signified Dangers or Entreaties, Act. 21. 11, 12, 13, 14, nor count­ing his Life dear unto him, so that he might but finish his Course with Joy, and the Ministry which he had received, Act. 20. 24.

And let all those of a Cowardly Spirit know, that the truely Righteous are Bold as a Lion, Prov. 28. 1, viz. in their God, 1 Thess. 2. 2: and a right Gospel-Saint is described, by his not having received the Spirit of Fear but of Power, 2 Tim. 1. 7: nor are Women owned to be the Daughters of Sarah, save as they do well and are not Afraid, 1 Pet. 3. 6: and that Fear which driveth into a Confederacy with threatning Ashur, is called the Fear of Others, and not of God's faithful Ones, Isa. 8. 12: and they are reckoned among Treacherous men, who are not valiant for the truth, Jerem. 9. 2, 3: and he is called a wicked Servant, who being Afraid, did Hide that Talent in a secret place, which should have [Page 233] been put forth to Publick Use, Matt. 25. 18. 25, 26, 27.

7. David was full of Natural Affection. He provided for the Securing of his Father and Mo­ther, who were in Danger for his sake, 1 Sam. 22. 3, 4. When some of his Party were forced through Faintness to stay Behind, 1 Sam. 30. 10; he made it a Statute, that such should yet share in his Spoyls, v. 24, 25, though others would have withstood it, v. 22. He was not willing to take away the Life of any Israelite, witness his spa­ring Saul, 1 Sam. 24. 12, his forwardness to com­ply with Abner, 2 Sam. 3. 20, and his Beseech­ing Amasa (with the rest) to Return unto their former Duty, 2 Sam. 19. 11, 12, 13; and when his People were Plagued, 2 Sam. 24. 15, Ori­ginally for their own Sin, v. 1, he was desirous to have died for them, v. 17: Onely he would not spare Sheba, who was a relapsing Rebel, 2 Sam. 20. 1. 21; nor Shimei, who Causelesly had Cursed him in his Afflicted state, 1 Kings 2. 8, 9; nor those who were Guilty of wilfull and Perfidious Murder, 2 Sam. 4. 11, 12, 1 King. 2. 5, 6.

So also Paul wisheth Children to Requite their Parents, for that is Good and Acceptable before God, 1 Tim. 5. 4. And he doth oft-times exhort the strong, to Bear with the weak, and to per­mit their sharing with them in common Privi­ledges, Rom. 15. 1, & 14. 1. Nor was he for­ward to Cut off any Professor, save in a Case of Relapse, Gal. 5. 1. 12; or Blaspheming, 1 Tim. 1. 20; or some Grosser Scandal, 1 Cor. 1. 5. 11: but otherwise he was for the Restoring of those [Page 234] in Meekness, who were Overtaken with a fault, Gal. 6. 1, whom he Besought to be as he was, as if they had not Injured him at all, Gal. 4. 12; and would rather part with his own Liberty, than Offend his Brother, 1 Cor. 8. 13; and could wish that himself were Accursed from Christ, for his Brethren according to the flesh, Rom. 9. 3.

It is a sad Sign to be without Natural Affecti­on, Rom. 1. 30: nor are they truely interested in God's forgiving Grace, who do not forgive an Offending Brother, Matt. 18. 35, when truely Penitent, Luke 17. 4. The Elect of God are full of Bowels, Col. 3. 12; who ought to lay down their Lives for their Brethren, 1 Joh. 3. 16; but who can yet put a Difference between Amasa and Sheba, between Abner and Joab, between a Presumptuous Shimei, and such as transgress in their Simplicity, 2 Sam. 15. 11.

8. David was Thankfull to his Friends, and more especially to those who were God's Friends as well as his. When he had conquered the Amalekites, he sent a Present to all those Places where he and his men were wont to haunt, 1 Sam. 30. 31. When he was peaceably possessed of his Kingdom, he enquired after some of Saul's house, whom he might shew Kindness unto for Jonathans sake, 2 Sam. 9. 1. He requited Bar­zillai's love, unto his Son Chimham, 2 Sam. 19. 32. 38, whom also he recommended unto his Son Solomon's future care, 1 Kings 2. 7. And though Abiathar did fall in with him, upon a Self ac­count, yet because his Father and Brethren were slain for his sake, he undertook his safe-guard, [Page 235] 1 Sam. 22. 22, 23, and did Continue him in his Fathers Place, viz. the Priesthood, 1 Sam. 23. 9: onely he wisely advanced Zadok afterwards, above Abiathar, 1 Chron. 24. 3, 4, 6. though Zadok fell not in with him untill Saul's Death, 1 Chro. 12. 23, 28; the reason of which Pre­ferment, was, Partly because Zadok was more Nobly spirited, 1 Chro. 12. 28, who continued faithfull when Abiathar fell off, 1 Kings 1. 7, 8, who therefore was a Type of God's faithful Ser­vants in a time of General Apostasie, Ezek. 44. 10. 15; and partly because Abiathar came of Ithamar, 1 Chron. 24. 4, who was the Younger Brother, 1 Chro. 6. 3, and whose Posterity had usurped the High-priests Office, ever since the time of Eli, 1 Sam. 14. 3; whereas Zadok came of Eleazar, 1 Chro. 24. 3, who was the Elder Brother, 1 Chro. 6. 3, and upon whose Posteri­ty the Priesthood was settled by an Everlasting Covenant, Num. 25. 11, 12, 13.

So also, Paul payed Publius for his courteous Entertainment, Act. 28. 7, 8; and Recom­mended Phaebe unto his Friends, as having been a Succourer of him, Rom. 16. 1, 2, and heartily thanked those who for his Life had laid down their own Necks, v. 3, 4; and Prayed for such as had Refresht him in his Imprisonment, 2 Tim. 1. 16: But yet he had the greatest measure of Respect for those who were of the most Evan­gelical spirit, whom he calleth Men of Reputa­tion, Gal. 2. 2, and in comparison of whom, he calleth others seeming Pillars, v. 9, although they were both his Friends and Eminent Apo­stles.

A man after God's own Heart, is of a Grate­full Disposition, and doth not forget any of his loving Friends; but yet he doth more especially Respect those of a Choiser spirit, whom he will carefully Restore unto their Right of High-Priesthood (or Highest Reputation) above all self-seeking and false hearted Professors, although these may Out-strip the other, in point of Perso­nal Courtesies. And as this is one Signal character of a Gracious heart, so will it be Eminently to be observed, when David's Dispensation shall be ad­vanced.

9. David was very passive in whatever tended unto his being outwardly Advanced. When he was Designed for that Encounter with Goliah, he did not Run before he was Sent, both by his Father, 1 Sam. 17. 17, and Saul, v. 37. He was not forward to be the Kings Son-in-law, untill he was strongly urged thereunto, 1 Sam. 18. 22, 23. Indeed he did not Dissemblingly Com­plement, when Samuel Anoynted him, 1 Sam. 16. 13, as Saul did, 1 Sam. 9. 21; but yet he came not among the rest of his Brethren then, till he was sent for, 1 Sam. 16. 11, 12. And when Saul was Removed, without his being Active therein, he onely came and dwelt in He­bron, and waited till the men of Judah did of their own Accord anoynt him King, 2 Sam. 2. 3, 4; where he did onely defend himself against Saul's House, untill all the Tribes of Israel came to him unto Hebron, and made him King over Israel, 2 Sam. 5. 1. 3.

So also, Paul did not take upon himself that Honour of being an Apostle, untill he was Called [Page 237] to it by the will of God, 1 Cor. 1. 1. Act. 13. 2. Men of a Worldly spirit will have their Ambi­tious wills, in spight of Opposition; but Christ (whom David typified) will come Desired, Hag. 2. 7, and all his People do therein resemble him. The Saints, the High ones, do not Take the King­dom, Dan. 7. 18, untill it be clearly Given to them, v. 22. 27. They do not make themselves Kings and Priests, but are Made such by the Lamb, Rev. 5. 10. They are content to sit with Christ at Gods right hand (in a way of Mysti­cal Advancement onely) till all their Enemies be made their Footstool; and till the People shall take them and bring them to their Place, Isa. 14. 2, in their Triumphing Chariots and stately Litters, Isa. 66. 20. All which was shadowed out of Old, by the Ready Division of those Wa­ters (the Types of Peoples, Rev. 17. 15.) so soon as Anointed Israel did but offer themselves to March through them into their own Domi­nion, Exod. 14. 21, Josh. 3. 15, 16.

10. David spared None of Israel's Enemies (as Saul did Agag) but Manfully resisted them All, viz. the Syrians, Moabites, Ammonites, Phili­stines, Amalekites and Edomites, 2 Sam. 8. 12. 14, untill the Lord had given him Rest round about from All his Enemies, 2 Sam. 7. 1. Such also was the Nobleness of his Spirit in that respect, as that in the time of his being persecuted by Saul, he saved the men of Keilah from being Plunde­red, 1 Sam. 23. 1. 5, notwithstanding the little love which they bare to him, v. 12. Nay when he was Beholden to Achish the King of Gath for shelter, 1 Sam. 27. 2, 3. 6, (which was a [Page 238] great failing in him, and for which he had for­merly in a like case been Rebuked, 1 Sam. 22. 5.) yet was he there at work for Israel's good, 1 Sam. 27. 8, 9: and had he not been Dis­missed, it is most likely that he would rather have fought against this courteous Achish the Phili­stine, than have sided with him against God's Israel, although they then were his Persecutors, 1 Sam. 29. 1, 2, 3, 4, 5.

So also Paul spared no Spiritual Enemy (as others did) but Warred with Every high thing that exalted it self against God and Christ, 2 Cor. 10. 4, 5. That so he might be pure from the Blood of all men, he shunned not to declare the whole counsel of God unto them, though to his Own utmost hazard, Act. 20. 24. 25, 26, 27. He might as well have Excused himself (as some others then did) from such Adventures, and as David might, in relation to what he did for the men of Keilah; but though he was free from all men, yet did he make himself a Servant unto all, that he might Gain the more, 1 Cor. 9. 19. And though he gained no more Love from some than David did from the men of Keilah, yet was he Gladly spent for them, 2 Cor. 12. 15. Nay when he did sometimes Judaize, Act. 16. 3, (which seemeth to have been his failing, and for which he was in a like case afterwards Rebuked, Act. 21. 26, 27, 28. 30, 31.) yet was he then at work for Israel's good, Designing thereby to Gain the Jews, 1 Cor. 9. 20: and if he had not been suspitiously Prevented by those carnal Jews, (as David was by the Philistian Lords) he would hereby soon have undermined their whole Mo­saical [Page 239] Worship, as his following Practice did fully evidence. And as Himself was thus Publick­ly usefull, so doth he bid others also that they should Chiefly desire those Gifts, 1 Cor. 14. 1, by which they might most Edifie, v. 12, accord­ing to his own Example, v. 19: and that no man would seek his own, but every man Another's weal, 1 Cor. 10. 24, even as He pleased all men in all things, not seeking his Own profit, but the profit of Many, that they might be saved, v. 33; which he doth else-where urge, from the Example of Christ himself, Rom. 15. 2, 3. Phil. 2. 4, 5.

A man after God's own Heart is of a publick Spirit, impartially opposing whatever warreth against the Souls of others, and not daring to Indulge any of their spiritual Adversaries, al­though himself may be but ill requited for his pains, and may have been more Courteously dealt with, by the chief Abettors of what he hath Adventurously resisted, for the Good and Bene­fit of his unthankful Friends. Nay when a Gra­cious Soul doth seemingly comply with what in his Heart he Hateth, (as Paul and David some­times did) yet doth he design thereby (when a fit occasion serveth) to further that Truth which he is thought to prejudice. And though this kind of Practice cannot be denyed to have been the Failing of God's People in former times, (as may appear more fully afterwards) yet in a case like unto that of Paul's and David's, it hath also evidenced their publick Spirit, and that secret Love which they still have had unto the Truths of Christ.

[Page 240] 11. David was very Just and Righteous; who having promised Bathsheba that her son Solomon should Reign, stood to his word, 1 Kings 1. 30, though it was then like to have cost the life of Adonijah, v. 50, whom David had never Dis­pleased at any time, v. 6. And when he was ad­vanced to the Crown, he executed Judgement and Justice unto all his People, 2 Sam. 8. 15, according to the best of his Integrity and Skill, psa. 78. 72; and wherein he also fulfilled his an­cient Promise, psa. 75. 2.

So also Paul never had corrupted wronged or defrauded any man, 2 Cor. 7. 2, but had re­nounced the hidden things of Dishonesty, 2 Cor. 4. 2, which was his Comfort, 2 Cor. 1. 12. And as he was a Spiritual Ruler, he executed Justice unto all, not suffering the poor Gentiles to be abused by those who seemed to be somewhat, and were accounted Pillars, Gal. 2. 6. 9. 11, 12. He also was very carefull to speak the Truth and to make good his Promise; appealing unto God, who knew that he Lied not, 2 Cor. 11. 31: and when he was hindred from coming to Corinth according to his Promise, he maketh a great stirre to vindicate himself from using Lightness, 2 Cor. 1. 17, which he was taught to shun, both from the consideration of God's being True, v. 18, and from the Truth of Christ, v. 19, and of the Spi­rit, v. 22, as being the Seal and Earnest of all those Divine Promises, which are in Christ Amen, unto the Glory of God by those who share there­in, v. 20, or who do Glorifie this Faithfull God, by their Resembling him in that respect, with re­ference to all their Promises unto Men.

A man after God's own heart, must needs be both Just and True, as to the constant tenor of his conversation. He will not Oppress (as others doe) because it is in his Power, Mic. 2. 1, for he feareth God, Neh. 5. 15. He will not Lie, Isa. 63. 8; yea though he promiseth to his own hurt, he changeth not, ps. 15. 4. From whence we may know, what to think of those Professors, who are unrighteous in their dealings, or who doe seem to make little conscience of Lying Juggling and Dissembling: and though such have been formerly accounted of, notwithstanding such spots upon their faces; yet will they Lightly be esteemed, as David's Dispensation shall be ad­vanced in the Professing world.

12. David was a lover of Plain dealing, both in an Active and Passive sence. Though Saul was very great Professour in his time, yet David stileth him, a wicked fool, psa. 75. 4, and a Worker of Iniquity, psa. 59. 2, with the Title of that Psalm: And as he was down-right with Others, so also he desired, that the Righteous would Reprove and smite him; which he would count a Kindness, an excellent Oil that should not break his head, and for which he would also Pray for them in their calamities, psa. 141. 5. Although he was a King, yet would not he scorn to be Reproved by his Inferiours: nor would he Passionately Retort upon them, though they did somewhat more severely smite him with the Rod of their mouth: nor would he then complain of being Wounded, but would account such appli­cations Medicinal, or like unto sweet Healing Oil: nor would be watch his opportunity to be [Page 242] Avenged upon such faithful friends, but would Requite them in their Afflicted state, when men of a Revengful spirit would most Insult. Nor did he onely say thus in words, (as many false hearts will doe) but he did Act accordingly, when Nathan roundly told him to his face, Thou art the man, 2 Sam. 12. 7; whom David did im­mediately submit unto, v. 13, without the least shew of Passion or Recrimination.

So also, Paul never used flattering words, 1 Thes. 2. 5; nor did he seek to please Men, Gal. 1. 10, but dealt faithfully and plainly with all sorts of Persons. He told those Proud Corin­thians, that they were Carnal, 1 Cor. 3. 3, and puffed up, 1 Cor. 5. 2; and that if he came again, he would not spare them, 2 Cor. 13. 2; and in the mean time, he could not praise them, 1 Cor. 11. 17, but spake of their miscarriages unto their shame, 1 Cor. 6. 5, and, 15. 34. He called the Galatians Foolish Backsliders, Gal. 3. 1, 3, and told them plainly, he was afraid of them, lest he had bestowed upon them labour in vain, Gal. 4. 11. And though Peter James and John were seeming Pillars, Gal. 2. 9, yet when Paul saw that they walked not uprightly according to the Gos­pel, v. 14, he did withstand Peter to the face, v. 11, and sharply rebuked him before them all, v. 14, because he was to be Blamed, v. 11, for his Dissimulation, v. 13. And as Paul's Grace appeared in his Active plain dealing; so Peter's Grace was evidenced in his Patient bearing it, who then made no Reply, and who afterwards doth highly commend Paul for his Depth and Wisdom, 2 Pet. 3. 15, 16, though he had Brand­ed [Page 243] him to all Posterity for his Hypocrisie, Gal. 2. 13.

Most men are of a flattering disposition, and love to be Soothed up themselves; but let such know, that a Gracious heart is Wisely Faithful, and will not scornfully Rebound a due Reproof, which is one sad sign of a very Hard and Haugh­ty spirit, Prov. 21. 24. And as David's dispensa­tion shall get up, so those shall speak Plainly, who have been wont to stammer at a Reproof, Isa. 32. 4; and the least Child shall be able to lead them, who have been wont to be like Lions when Re­proved, Isa. 11. 6.

13. David had his affections under a very great Command. He so Lamented the Death of Saul, and (his dearly beloved) Jonathan, 2 Sam. 1. 17, as that at the very same time, he could instruct his Party to use the Bow, v. 18, whereby the Philistines had been Conquerers, 1 Sam. 31. 3. A Gracious heart will so Mourn over a former loss, as that he may be able to Prevent for the Future, by Learning to fight his Adversary at the utmost Distance, as Archers use to doe, and as his Enemy hath done to him. And when his sick child was Dead, he ceased then to fast and Pray, 2 Sam. 12. 20, as when he was alive, v. 16, be­cause it Now was bootless, v. 22, 23. He that is Timely affected with a cross Providence, is not so apt to Weep Unprofitably, as others doe. And when he did effeminately long for those Wa­ters which could not be had without utmost ha­zard, 2 Sam. 23. 14, 15; he would not Satisfie his Inordinate desire with such a Costly cup, but [Page 244] poured it out unto the Lord, v. 16, 17. A Gracious heart will tremble to Indulge a Lustfull appetite. And in relation to that Sin of Covetousness he desired that God would Divert his heart there­from, by inclining it unto his Law, Psa. 119. 36. A gracious soul would not be of an Earthly mind.

So also, Paul was for the Bridling of Inordi­nate affections; which Members upon Earth he would have Mortified, Col. 3. 5. He would not that Saints should sorrow for their Dead Bre­thren, as others which have no Hope, 1 Thess. 4. 13; nor would he have a Penitent Offendor to be swallowed up with overmuch Sorrow, 2 Cor. 2. 7. He would not that Christians should over zealously affect some lower Gifts though spiritual, 1 Cor. 14. 12; much less would he have them to Indulge Effeminacy, in their Hair, 1 Cor. 11. 14, or worldly Fashions, 1 Tim. 2. 9. He would not be brought under the Power of any thing, though Lawful, 1 Cor. 6. 12; much less would he cherish a sinful Lust, or make Pro­vision for the flesh, Rom. 13. 14, who therefore did keep his Body under, and bring it into Sub­jection, 1 Cor. 9. 27, being very Jealous lest Christian Liberty should be abused, Gal. 5. 13. And as to that sin of Covetousness, he calleth it Idolatry, Col. 3. 5, reckoning it among those things which should not once be named among Professors, Eph. 5. 3, and for which sin alone, a Brother is not to be kept company with, 1 Cor. 5. 11: who also doth Profess, that he never had Coveted any mans Money or ap­parrel, [Page 245] Act. 20, 33, nor had he used flattering words at any time, as a cloak of Covetousness, 1 Thess. 2. 5, but had been Faithful, unto the Dis­advantage of his outward Interest.

A man after Gods own heart, is taught so to Love the Creature; as that he may neither let go his Dominion over it, nor cease to be Christs servant in the enjoyment of it.

14. David was a careful Father, as his Son Solomon did more especially experience; for whom he prayed, ps. 72. 1, and whom he dili­gently Instructed, as Solomon himself confesseth, Prov. 4. 4, (which he there seemeth to set down at large unto the end of the 9th. Chapter) and as is evident from other Scriptures, 1 Ki. 2. 3. 1 Chro. 28. 9. Wherein we may observe, that David did first put Solomon upon getting wisdom, Prov. 4. 5, with all his getting, v. 7, attending thereun­to, Prov. 5. 1, and calling her his sister, Prov. 7. 4; as being the Principal thing, Prov. 4. 7, and better than Rubies or any thing that may be de­sired, Prov. 8. 11; and not to let her go, because she was his Life, Prov. 4. 13: who freely offer­eth her self to All, Prov. 8. 1, 2, 3, 4, 5, and Prov. 9. 1, 2, 3, 4, 5; whose words are Truth and Righte­ousness, Prov. 8. 6, 7, 8; who teacheth Prudence, v. 12. 14, and leadeth in the way of Judgment, v. 20; who doth preserve from sin, Prov. 4. 6, and is an Ornament of Grace, v. 9; with whom are Riches and Honour, Prov. 8. 18, and who will give at last a Crown of Glory, Prov. 4. 9: which highly commended wisdom, the Arrians them­selvs (as well as others) confess to be chiefly meant of Christ, in whom are hid all the treasures of Wis­dom, [Page 246] Col. 2. 3, and who is expressely called the Wisdom of God, Luke 11. 49, with Mat. 23. 34; who is the King of Kings, Prov. 8. 15, 16, and whose Eternity or Godhead is set forth at large, ver. 22, 23, 24, 25, 26 27, 28, 29, 30. And David doth there abundantly advise his Son Solomon, to take heed of strange Women or Wives, both in the Letter and Mystery, Prov. 5. 3. and 7. 24, whose bitter End and En­ticing words he biddeth him to Beware of; probably foreseeing that this would be his chief Temptation, both as he was a Prophet, and as he was acquainted with his Natural constitu­tion; which sadly aggravated Solomon's after­fall, especially since his Mother also gave him the same advice, Prov. 31. 1, 3. And David did also stir up his Son to all manner of Duty, as he would have God to Bless him, 1 King. 2. 1, 2, 3; and to serve him with a Perfect heart and Will­ing mind, as being the searcher of all Hearts, who would cast him off for ever, in case he did for­sake him, 1 Chron. 28. 9.

Men of a Worldly spirit, are spiritually un­naturall unto their Children, onely Providing for outward Greatness and Moral Education at the best: but a man after Gods own heart, doth chiefly press upon his Child to get an interest in Jesus Christ; and laboureth to obviate those Temptations which he is most subject unto; and doth most strictly charge him, to walk Closely with the Lord, in a way of universal and sincere obedience, all his dayes.

So also, Paul biddeth Parents to bring up their Children in the Nurture and Admonition of the [Page 247] Lord, Eph. 6. 4. And though Himself had no Natural children that we read of; yet as he was a spiritual Father, he did carefully Instruct ad­monish and Correct those whom he had begotten unto Christ, as all his Epistles evidence.

15. David was also a very carefull Master in his Family, as appeared, both by his Choice of Servants, and by his looking to them. He De­dicated his House to God, as the Title of his thirtieth Psalm doth shew, and according to what then was a Ceremonial Law, Deut. 20. 5; (the Mystical import whereof is still in force) into which House of his, the Blind and Lame (who had been Despitefully set to keep him out of Sion▪) might not enter, 2 Sam. 5. 6. 8; to sig­nifie, that he would not Harbour men spiritually Blind and Lame, (such as those Pharisees were, Matt. 15. 14.) who hindred him (as he was the Type of Christ) from being possessed of that Sion where the Lord had set him to be King, psal. 2. 6. Which holy care of his in this respect, is elsewhere more clearly testified, by his resolving, that a Liar and Deceitful worker should neither dwell with him, nor tarry in his sight, ps. 101. 7, but that his Eyes should be upon the faithfull of the Land, that they might dwell with him, and he that walked in a perfect way should serve him, v. 6; and that himself would walk within his House with a perfect heart, v. 2. And as he did Bless (or Pray for) the People, 2 Sam. 6. 18, so did he in like manner Bless his Houshold, v. 20. Nor was he wanting to do them Right, witness his sore Avenging of that Abuse which some of [Page 248] his Servants met with from those unworthy Am­monites, 2 Sam. 10. 4, 5, 6, wherein he was a special Type of Christ, Mat. 10. 15.

So also, Paul biddeth Masters to do the same things unto their Servants, as knowing that their Master also is in Heaven, with whom there is no respect of Persons, Eph. 6. 9. And as to the Choice of Servants, when John Mark (who was his Servant or Minister, Act. 13. 5,) had sinfully Deserted that work whereto he was Ap­pointed, Paul would not entertain him ever after, Act. 15. 37, 38; wherein he resembled David, who was not willing that a Deceitful worker should Dwell with him, or tarry in his sight.

A Gracious heart will do what in him lieth, to be furnished with Godly Servants, whom he will Command to keep the Way of God, Gen. 18. 19, that so his Family may be a little Church, Rom. 16. 5, whom he may comfortably hold Communion with, in the performance of Family­duties; for whom he daily prayeth; and will not Despise their Cause, Job 31. 13.

16. When David was moved to bring the Ark of God's Presence (which was the chief part of Worship then) from Kiriath-jearim into Sion, which he had lately gained from the Je­busites, and made his Royal-Seat, 2 Sam. 5. 6, 7; he first Consulted with his Leaders and all the Congregation, to know if they had any thing to Object against the Warrantableness of this Attempt, 1 Chro. 13. 1, 2, and to obtain their free Concurrence with himself therein, which proved accordingly, v. 3, 4. He was a [Page 249] Prophet, Act. 2. 30, yet did he not Disdain to Advise with those, who could pretend to no such extraordinary Inspiration. He was a King, yet would he not Impose upon his Subjects (in mat­ters of Religion) without their own consent. He was herein a Type of Christ, Rev. 3. 7, yet did he not improve his Uncontroulable Power, un­till his People were made Willing, no more than Christ doth, psa. 110. 3.

So also, when Paul was about to fetch (into Mystical Sion) that Ark (or Gospel truths) which had been formerly Hid in Legal Shadows, as the Literal Ark was in Kiriath-jearim, or the Field of Woods, psa. 132. 6; yet he did Reason and Confer about these things, both with the common People, Act. 17. 2, and with the chiefest Leaders, Gal. 2. 6. He had the Spirit of God, 1 Cor. 7. 40, yet did he not Enforce any, in a Commanding way, but onely gave his Judge­ment, v. 25. He was an Apostle, yet did he not exercise Dominion over the Faith of others, 2 Cor. 1. 24, but would have every one to be fully perswaded in his own mind, Rom. 14. 5. He was in Christ's stead, yet did he speak to others in a Beseeching way, 2 Cor. 5. 20.

Men of an Antichristian-spirit are for a Com­pulsory Imposition, in the things of God; but a Man after God's own heart, is for a Voluntary Reception, and is willing to hear whatever can be justly alleadged unto the contrary. Himself is fully satisfied, and yet he would not that others should see with his Eyes, but with their own. He doth not first court the Affections, (much less constrain the Will) untill the Judge­ment [Page 250] be well informed, whose Dictates he would have the Will to follow. And as this is the Con­stant temper of a Gracious Soul, so will it more especially appear, when David shall come to Rule over all God's Israel.

17. David was the Friend and Companion of Good Men, but Hated others, in an Holy way. He was a Companion of all them that feared God, psal. 119. 63; and all his Delight was in the most Excelling Saints psa. 16. 3, un­to whom his Goodness did extend, v. 2, and whose Horn should be by him exalted, ps. 75. 10. But he had not sat with vain persons, nor would he go in with Dissemblers, but Hated the Con­gregation of Evil-doers, psa. 26. 4, 5, with per­fect Hatred, psa. 139. 22; bidding them to de­part from him, psal. 6. 8, and resolving Early to Destroy them, ps. 101. 8, or at leastwise to Cut off all their Horns, psal. 75. 10. He was a very humble man, but yet he would not know a Wic­ked person, psa. 101. 4. He was a Loving man, and yet if any hated God, he hated them, al­though they might be his Personal Friends. He did not delight to be Alone, but yet he was no Com­pany for Liars, psa. 101. 7, or privy Slanderers, v. 5, or froward hearts, v. 4, or men of High Looks, v. 5; accounting it his Woful misery, when he was constrained to dwell with such, ps. 120 5.

So also Paul was much Comforted with such as Titus, 2 Cor. 7. 6; but he was an utter Ene­my unto Intimate Communion with wicked per­sons, with whom he would not have Believers to walk in Church-fellowship, 1 Cor. 5. 13, nor [Page 251] to Marry, 1 Cor. 7. 39, and 9. 5, nor yet to keep Company, 1 Cor. 5. 9, especially if they had been Professors, v. 10, 11. Nay he would have such to turn away from those who do Deny the Power of Godliness, although they have it's Form, 2 Tim. 3. 5.

They who put no Difference (in point of In­timate Communion) between the Vile and Pre­cious, do give but a bad Evidence of their being men after God's own heart. What then may we think of them, all whose Delight is in men of a Lighter Spirit, and who do Despise them most, that are most Excellent? Promiscuous Intermixtures in Marriages, was that which ushered in the Deluge, Gen. 6. 4, 5: and Christ sorely threatneth some of the Asian Churches, because of their Impure Communion, Rev. 2. 14. 20: nor have any Right unto God's Taber­nacle (which was a Type of Gospel fellowship) who do not Honour those that fear the Lord, Contemning others, psa. 15. 1. 4: and Wrath was upon Jehoshaphat, because he Loved them that Hated God, 2 Chron. 19. 2, or because he made Affinity with wicked Ahab, and Helped the Ungodly, 2 Chro. 18. 1, 2. And though this holy Curiosity hath been Despised by the Man of Sin, or by Men of Saul's temper; yet will it come in Request again, as David's Tabernacle shall be more fully reared up.

18. David was Spiritually very Ʋsefull, in a way of Instructing and Encouraging others, from his own Experiences. He biddeth Kings and Judges to Kiss the Son, lest he be Angry, Psa. 2. 10, 11. He biddeth others to stand in [Page 252] Awe, and to be still; and in order unto the Pre­venting of their Sin, he would have them to heed what Conscience speaketh upon their Bed, or when they are most Composed, psa. 4. 4. He opened his Mouth in Parables, and left upon Record behind him, what he had heard and known, for the Benefit of future Generations, ps. 78. 2, 3, 4. He preached Righteousness, and did not Refrain his Lips; he Declared the Righte­ousness, Faithfulness, Salvation, Loving-kindness and Truth of God, and did not Hide them in his heart (in a Concealing way) from the great Con­gregation, psa. 40. 9, 10. He Exhorteth all sorts of men, who have been Relieved in their Di­stresses, to Praise the Lord for his Goodness and wonderfull Works, psa. 107. 2, viz. Captives, ver. 10, Sick-men, v. 17, Sea-men, v. 23, and others. He stirreth up Israel, the House of Aaron, and all that fear the Lord, to trust in him, psal. 115. 9, 10, 11. He calleth upon Saints to fear the Lord, psa. 34. 9; and biddeth Children to come unto him, that he might teach them so to doe, v. 11; and laboureth to make the Brutish understand, psa. 94. 8, and would have All to hear Christ's voyce To Day, and not to harden their hearts, as heretofore, psal. 95. 7, 8. He would have upright hearts to Rejoyce in God, psal. 32. 11; and patiently to wait upon him, ps. 27. 14, who will strengthen their Heart that Hope in him, psa. 31. 24.

So also when Paul was converted, straight­way he Preached Christ, Act. 9. 20, and kept back nothing that was Profitable, but taught the People both publickly, and from house to house, [Page 253] Act 20. 20; comforting those that were in any trouble, by the Comfort wherewith himself was comforted of God, 2 Cor. 1. 4.

Grace is self-propagating as well as Sin; and according to what is in the Heart, the Mouth will speak, Mat. 12. 35. Those give but a bad evidence of their being like unto David, who can Discourse of any thing more freely, than of what is Spiritual; which speaketh sadly unto our Dumb Professors, who scarce know how to get out a savoury word, when at any time they doe conferre together. Such may pretend their Bash­fulness and Inability to speak; which yet doth not hinder them in any vain or worldly Commu­nication: but the proper cause is Pride in some, and Emptiness in others, who could not else thus hold their peace from Good.

19. When David was Personally most Afflict­ed, yet was he then mindfull of Sion's Interest, and was not wholly taken up with his own Con­cernments. When himself was Desolate, psal. 25. 16, and when the Troubles of his Heart were much Enlarged, v. 17, because of his Sin and Suffering, v. 18; yet doth he Conclude with Prayer for Israel's Redemption out of all his Troubles, v. 22. When he was ready to goe down into the Pit, psa. 28. 1, he yet forgot not to pray, that God would save his People, and Lift them up for ever, v. 9. Nay when his Bones were broken, by reason of the Greatest Fall that ever he met with, psa. 51. 8, yet did he then remember Sion, and prayed for the Building of Jerusalem, v. 28. Nay when he lay upon his Death-bed, as his last words did evidence his [Page 254] Publick Spirit, 2 Sam. 23. 1. 3; so his Last Prayer, psa. 72. 20, was chiefly for the Advance­ment of Christ's Interest (as the whole Body of that Psalm doth shew) though in the Person of his Son Solomon, v. 1.

So also, Paul's Personal Afflictions, 2 Cor. 11. 23, 24, 25, 26, 27, did not make him to cease Caring for the Churches, v. 28; notwithstand­ing that General bad Example which others did therein set before him, who All sought their own, and not the things of Jesus Christ, Phil. 2. 21.

A man after God's own heart, is not of a pri­vate Spirit, but his Affections are like Springs, whose Waters serve in Common. He preferreth Jerusalem above his Chiefest Joy, psa. 137. 6; and he is more Grieved with the loss of God's Ark, than with the Death of his nearest Rela­lations, as Eli was, 1 Sam. 4. 17, 18, and his Daughter, ver. 19. 22. They who can Solace themselves in their Cieled Houses, when God's House lieth waste, Hag. 1. 4, are onely called This People, v. 2, but not the People of the Lord; and such as Mourn not for Jerusalem, do neither Love her, nor shall Rejoyce for Joy with her, Isa. 66. 10.

20. David did Rejoyce in the Graces of others, and Mourned for their Sins. He was Glad, when they talked of Going up into the House of God, to Serve and Worship him; psa. 122. 1; and he rejoyced with great Joy, for that the People Offered Willingly unto the Building of his Temple, 1 Chro. 29. 9, Blessing God before them all, v. 10, for what he had then [Page 255] seen with Joy, v. 17. But he was Grieved, when he beheld Transgressors, because they kept not Gods Word, psa. 119. 158; and Horrour did therefore take hold upon him, v. 53; whose Af­fections did burst out into Rivers of Tears, upon that account, v. 136, and whose Zeal had con­sumed him, not so much because such were his Enemies, as because his Enemies had forgotten the Words of God, v. 139.

So also Paul did Bewail the Chrinthians Wan­tonness, 2 Cor. 12. 21; and wrote with tears concerning the Enemies of Christ's Cross, Phil. 3. 18; who had great Heaviness and continual sorrow in his heart for poor hard-hearted Jews, Rom. 9. 2. 4; for whom he heartily Prayed, Rom. 10. 1, and laboured if by any means he might provoke them to Emulation, that so some of them might be saved, Rom. 11. 14. He also gave Thanks to God with much Rejoycing, when he heard of Others, as to their Repentance, 2 Cor. 7. 7; Faith, Rom. 1. 8; and Bounty, 2 Cor. 9. 11, or Faith and Love, Eph. 1. 15, 16, Col. 1. 3, 4: giving Professors to understand, that their stedfastness was his Life, and consequent­ly their Fall would be his Death, at least-wise in point of Comfort, 1 Thess. 3. 8.

Nor is there any Outward Fruit, which doth more clearly Demonstrate a work of Grace within, than thus to be Affected towards Others, upon a Spiritual account. A meer Carnal man may selfishly rejoyce or mourn, because of Another's Sin or Duty, by which Himself is some way Prejudiced or Advantaged: but He is a man after God's own heart, who grieveth be­cause [Page 256] of God's Dishonour, and joyeth in his being Glorified by Others as well as by Himself: According to which Rule of Judging, how few are there of David's Spirit? and how unlike are they to him, who vex at those that do Out-strip them, as Cain did, 1 Joh. 3. 12; who have plea­sure in them that are as bad as themselves, Rom. 1. 32, which is one Mark of a Reprobate, v. 28; and especially such, who do Compell men to sin, Act. 26. 1 [...], and do what in them lieth to Hin­der the Salvation of Another, which filleth up their Sin, 1 Thess. 2. 16, and evidenceth them to be the Devils Children, the Enemies of All Righteousness, Act. 13. 10, and worse than Di­ves was in Hell, Luke 16. 27, 28!

And this is the Summe of what the Scriptures witness, concerning David's Personal and con­stant Practice or Carriage toward the Creature: which is the First Part of the Second Branch of that Outward Demonstration that he gave of his being a man after God's own Heart.

From whence I shall now proceed unto the Second Part, or Top-stone of this Demonstra­tion; to shew how David did evidence him­self to be such a one, by his Practice and Car­riage towards God, in a more immediate way of Communion with him, or respect unto him.

Now David's holy Carriage towards God, was manifested both in Relation unto Sin and Duty.

First, In relation to Sin: and so he appeared to [Page 257] be a man after God's own heart, in these fol­lowing particulars.

1. David was an utter Enemy unto Idolatry: in which respect, Jehoshaphat is said to walk in the first wayes of his Father David, and not to seek unto Baalim, 2 Chro. 17. 3; which is not to be understood in a way of comparing David's First and Last wayes together, (as if he did at last Degenerate) but onely in a way of compa­ring David's wayes (which were first) with the Idolatrous wayes of his Sons and Successors; for David himself was Zealous against Idolatry unto his Last. He knew that their Sorrows shall be multiplyed that hasten after Another God; and therefore he neither would offer their Drink-offerings of Blood, nor take up their Names in­to his Lips, Psa. 16. 4. And when he had con­quered the Philistines, he did not convert the Images (which they had left) to other uses, but he and his men did Burn them, 2 Sam. 5. 21, viz. his Men did so, by his Command, 1 Chro. 14. 12.

So also, Paul was an utter Enemy to all Super­stitious or false Worship. His Spirit was stirred in him, when he saw that the Athenians were wholly given to Idolatry, Act. 17. 16. He bid­deth Christians to take heed of Israel's Idolatry, 1 Cor. 10. 7, whose Golden Calf was not the Terminating Object of their Worship, but only the Mean by which they worshipped the Lord, Exod. 32. 5; which therefore fitly answereth unto mens Inventions in God's Worship, Psal. 99. 8. He would not have Professors to touch the Unclean thing, 2 Cor. 6. 17, by Sitting in [Page 258] an Idol-temple, at that Good meat which had been Polluted by some Idolatrous Worship be­fore-going, since they which ea [...] of the Sacrifices, are also Partakers of the Altar, 1 Cor. 10. 18, 19, 20, 21: which fitly answereth to those Good Sermons that may be made in Idol-temples, as spiritual Feasts, to keep up the Reputation of those places and of the superstitious Worship performed in them, in a way of provoking the Lord to Jealousie, 1 Cor. 10. 22. Nor would Paul have Christians to eat that Meat (although it's Property were now Altered) if any told them, that it had been formerly offered unto Idols, 1 Cor. 10. 25. 28: the full Mystical extent where­of, let others study. Nay Paul would not en­dure that Love-Feasts should be added to the Lords Supper, lest they should be (in time) ac­counted as a Part of Christ's Institution, 1 Cor. 11. 20, 21, 22, 23; nor would he have such (in matters of Religious Worship) to Intrude into th [...]se things which God had not Commanded, or which they had not Seen, Col. 2. 18; affirm­ing that they hold not the Head, ver. 19, who yield Subjection (in the matters of God) un­to Men's Doctrines or Prohibitions, ver. 21, 22.

From all which we may observe, that Men of Paul's and David's Spirit, will not Accommo­date with Superstition. They are for the utter Annihilation of Images, and not for their De­facing onely. They are not free to keep up the Names of Idols, by which our Dayes and Moneths are Heathenishly called. They will have no Communion with Man's Inventions in God's [Page 259] Service, under any pretense whatever. They will not come within the Doors of an Idol-tem­ple, to eat the best Spiritual Feast there, al­though the Grosser Superstition should first be over. They will not consult for the Maintaining of Christian Love, by hazarding the Purity of Christ's Appointments They count Subjection to Mans Religious Prohibitions or Commands, to be a Beheading of Christ, who is their Onely Law giver in matters of that Nature. Such as make light of these things which God is so Jea­lous of, do give a bad Proof of their being Men after his own heart.

2. David did carefully Keep himself from that which was His Iniquity, by way of Emi­nency; and as a Proof of his being Upright be­fore the Lord, psa. 18. 23.

And Paul doth in a more Especial manner bid, that we should lay aside that Sin which doth most Easily Beset us, Heb. 12. 1. A more ea­sily Besetting Sin, is that which may Eminently be called Ours; which a man after God's own Heart doth Keep himself from, with utmost care. He diligently observeth the Age of his Life, the Temper of his Constitution, and the Nature of his Particular Calling or Outward Condition; every of which may Betray him in­to the hands of some Predominant Temptation; and having found by sad Experience, that such a Particular Temptation (by his Oft being over­taken with it) is in a more Peculiar manner His, he chiefly studyeth to Preserve himself there­from accordingly. He knoweth that Ordinary Philistian Lusts will soon Run, if their Goliah [Page 260] be once conquered, and therefore he first En­countreth with this Champion, and ceaseth not untill he hath Overcome him. He knoweth, that His Sin is the Old man's Fat and Blood, which the Lord doth more especially require, Lev. 2. 27, and therefore he will sacrifice it to him. He knoweth, that most Professors do Plead for this, and therefore he will not Spare it, that so he might doe something singular, or More than others, Mat. 5. 47.

They who are sensible, that some Corruption or other is eminently Their Iniquity, and who do yet Indulge it, because it doth more easily Beset them; do sadly evidence their not being Upright before the Lord, as David was.

3. David did not wickedly Depart from his God, but Kept his wayes, and did not Put a­way his Statutes from him, Psa. 18. 21, 22: as having seen their Destruction, who went a Who­ring from him, psa. 73. 27; and Knowing, that God would l [...]ad them forth with the VVorkers of Iniquity, who turn Aside unto their crooked wayes, psa. 125. 5.

Nor did Paul Draw back unto Perdition, Heb. 10. 39, but kept the Faith, 2 Tim. 4. 7: as knowing, what is and will be the sad por­tion of Backsliders, Heb. 6. 4, 5, 6, & 10, 26, 27, 38.

Indeed every the least Transgression is some kind of Drawing back or Departing from the Lord; but to do so wicked [...]y, or unto Perdition, doth import some Greater miscariage, either as to the Matter or Manner of such a Failing; in both which respects, a man after Gods own [Page 261] heart is not thus guilty. He may come short of his Duty, through simple Ignorance of the Truth; but yet he is not of those who doe Re­bell against the Light, Job 34. 13. He may be forced from the true Worship and service of God, as David was, in his flight from Saul; but yet he will not then go and serve other Gods, though others bid him doe so, as they did Da­vid, 1 Sam. 26. 19. He may for a while Sus­pend his Positive witnessing unto some Gospel-Truths, as Paul sometimes did, because of others weakness; but yet he will not act unto the Prejudice thereof, as did the false Apostles. He may depart from some Lesser Truths, but not from what are of greater moment, viz. Pro­per fundamentals, or the Predominant Truths of such a Time. Or when he doth Backslide in any principal respect, he timely returneth with ad­vantage; which is enought to salve the truth of this Position, that a man after Gods own heart, doth not Wickedly Depart from him, or Draw back unto Perdition.

4. David did Resolve, that he would set no wicked thing before his eyes, Psal. 101. 3. His Sin was ever before him, in a way of holy shame and sorrow, psal. 51. 3; but not in a way of stumbling block, Ezek, 14. 3. Indeed he once sadly fell from the roof of his house, 2 Sam. 11. 2; but he did not Ascend up thither with a pur­pose to fall from thence. He did not stir up him­self, but was provoked by Satan, to number Is­rael, 1 Chron. 21. 1. It was not in cool blood, but in his Haste, when he said, that All men (and Samuel among the rest) were Liars, psal. 116. 11.

So also Paul did what he allowed not, or (as the Greek there hath it) what he knew not, Rom. 7. 15; to be sure, what he Would not, v. 20, and what he Hated, ver. 15; which therefore could not properly be called His act, v. 17, or at least wise not the act of his Mind, v. 23, or Will, v. 21, nor any of his Delight, v. 22; and con­sequently he could not be said to set sin before his Eyes.

A man after Gods own heart, may be com­passed about with the Iniquity of his Heels, in an Evil day, psal. 49. 5; but yet he will not set any Iniquity before his eyes. He setteth before him­self the Evil of suffering, Luk. 14. 31; but not the evil of Sin, save in a way of Detestation, or Arming of himself against it, Eph. 6. 12, 13. He may be overtaken with a fault, Gal. 6. 1; but his feet doe not Run after Evil, Isa. 59. 7. He may be sold under sin, Rom. 7. 14; but he doth not sell himself to work evil, as Ahab did, 1 King. 21. 20. His soil may bring forth Thorns and Briars; but such things are not of his set­ting.

5. David made conscience of his very words and Thoughts; both which he did desire, not onely that they might be Accepted, but also that they might be Acceptable; and in the sight of God, ps. 19. 14. He was Purposed that his Mouth should not Transgress, psa. 17. 3; and said he would not sin with his Tongue, but took heed unto his Words as being part of his Wayes, ps. 39. 1. He hated Vain Thoughts, psal. 119. 113; and Gods Testimonies were his Meditati­on, v. 99; whose eyes prevented the night-watches [Page 263] that he might Meditate in the VVord of God, v. 148.

So also; Paul put away his childish Thoughts, 1 Cor. 13. 11; casting down sinful Imaginations, and bringing into Captivity every Thought to the obedience of Christ, 2 Cor. 10. 5. He would have a Christians speech to be alway savoury and Gracious, Col. 4. 6; and that Jeasting or foolish Talking should not be once Named among them as becometh Saints, Eph. 5. 3. 4; and that no corrupt Communication should proceed out of their mouths, but that which is good to the use of Edifying, that it may minister Grace unto the Hearers, Eph. 4. 29; since evil Communications corrupt good Manners, 1 Cor. 15. 33.

A Gracious heart is farr from thinking that words are wind, or that his Thoughts are free. He knoweth that his Tongue should be his glory, ps. 30. 12; and that his words are actions in the Bud, by which a man shall be Justified or Con­demned, Mat. 12. 37. He also knoweth, that the Thought of Foolishness is sin, Prov. 24. 9; and that God searcheth the Heart, to give to eve­ry man according to his Wayes, Jer. 17. 10. Such are not after Gods own heart, who make no great matter of vain Thoughts and Idle words; which speaketh sadly unto those Professors, whose Precious Time is lavished away in Foolish Talk and Jeasting, unto the shame of their Pro­fession.

6. David was self-suspitious, who therefore desired that God would search him and know his heart, and Trie him and know his Thoughts, and see if there were any wicked way in him, psa. [Page 264] 139. 23, 24. He had acknowledged before, that God was acquainted with all his wayes, v. 3, and Words, v. 4. and Thoughts, v. 2; whom now he doth desire to prove him, as being Jealous of his own Deceitful heart, lest he through Pride or Ignorance should Overlook some more refined or beloved sin. And though the Lord had formerly searched him, and known him, v. 1; yet doth he here desire, that he would yet again more fully prove him. Yea though he was comfortably perswaded, that nothing should be found, psa. 17. 3; and that he had walked in his Integrity, psa. 26, 1, yet did he still desire, that God would Exa­mine him and Prove him, and try his reins and heart, v. 2.

So also Paul did not Judge himself, and though he knew nothing by himself, yet did he not there­fore Justifie himself, but he that Judged him was the Lord, 1 Cor. 4. 3, 4.

The Pharisees were of a self-justifying disposi­tion, Luke 16. 15; but a truly Gracious heart is self-suspitious. He knoweth that the heart is a very Deceitful thing, Jer. 17. 10; and that God is greater than the Conscience, 1 Joh. 3. 20, whom he doth study to shew himself Approved unto, 2 Tim. 2. 15, by whom he must be one day Judged, and whom he would therefore have to search and Trie him throughly. He will not scornfully reject those Censures and Reproofs, which yet he hopeth to be false and Groundless, suspecting his being apt to overlook that in him­self, which another may more readily discern. Although his Conscience doth acquit him, yet will he put it upon a fresh enquiry, until he hath the [Page 265] Judgement of his All knowing Judge. He doth the Truth, and yet he cometh to the Light, that so his Deeds may be made Manifest, that they are wrought in God, Joh. 3. 21. Nor doth he thus desire to be searched, because he thinketh all is well, as that young man did, Mat. 19 20; or meerly beause he feared an exacter Scrutiny at Christs Tribunal; but because he would rectifie what is amiss, and be led in the way everlasting, psa. 139. 24.

7. David was loth to sin through Ignorance, and therefore he desired that God would teach him the way of his Statutes, Psal. 119. 33, and open his eyes, v. 18, and give him under­standing, v. 34, and shew him all his wayes, Psa. 25. 4; for which end he waited upon him all the day, v. 5, and promised that he then would keep Gods Law, unto the End, Psal. 119. 33, 34; to shew that he rested not in a bare form of knowledge, but did desire to be Instructed, that so he might not sin.

Thus also, when Paul was convinced, that he had Ignorantly persecuted Christ, Act 9. 5, whereof his present Bodily blindness was a sign, v. 8; he forthwith begged that he might know what he should do, v. 6▪ and so continued pray­ing, v. 11, until he had received his Bodily and Spiritual sight together, v. 16, 17, and straight­way Practised, v. 20, according to what was Revealed in him, Gal. 1. 16.

Some men are willingly Ignorant, 2 Pet. 3. 5, and come not to the Light, least their Deeds should be Reproved, Joh. 3. 20; or when they have asked, What is the Truth? they will not [Page 266] Tarry for an Answer, Joh. 18. 38, or do not re­ceive the Love thereof, 2 Thess. 2. 10. But a Gracious heart doth Crie after Knowledge, Pro. 2. 3, the Knowledge of God, v. 5, that so he might be delivered from the way of the Evil Man, ver. 12. He doth not shut his Eyes, and then say, he seeth not, but earnestly desireth to be Informed, that so he might not Erre through Ignorance. He seeketh for Direction with an Upright heart, and doth what in him lieth to be found in every of Christ's wayes, though never so Solitary, Deep or Dangerous.

8. David did Mistrust himself, and therefore he Besought the Lord, that he might not be Led into Temptation, by being enclined to Co­vetousness, psa. 119. 36, or any Evil thing, Psa. 141. 4. He knew the Danger of being Over­mercyed, and therefore he durst not desire the speedy Destruction of his Enemies, lest he and his People should prove Forgetfull, psa. 59. 11. To sit at the Sinners Table, is a manifold and sore Temptation; and therefore he would not that God should let him eat of their Dainties, le [...]t he should be thereby Tempted to practise their wicked works, psa. 141. 4. He knew the Hankering that was in heart after Earthly Va­nities, in case they were in View; and there­fore he desired that God would turn away his Eyes from beholding those Objects, and Divert his heart from Covetousness, by Enclining it un­to his Testimonies, ps. 119. 36, 37.

Suitable to whose Prayer, was Paul's Pra­ctice; who being sent by Christ to preach a Pu­rer Gospel to the Gentiles, Act. 9. 15, he went [Page 267] not to Jerusalem (where the Jewish Apostles were) till Three years after, Gal. 1. 17, 18, where having stayed but fifteen Dayes, v. 18, he came no more there of Fourteen years, Gal. 2. 1; one principal reason whereof, was, lest he should have run in vain, v. 2, or lest Peter, James and John (who were men of a Legal Spirit) should have Tempted him to Judaize, and therefore he might Avoid them, untill he was now com­petently fortified against that Temptation. And as he was thus Cautious himself, so also he ad­vised others to shun what might be an Occasion of their stumbling. He was afraid lest some should be Beguiled by the false Apostles, as Eve was, by being the Serpents Hearer, 2 Cor. 11. 3; from whom he therefore wisheth them to Turn away, 1 Tim. 6. 3. 5. He knew that the Midia­nitish Feasts did Occasion Israel's Bowing down unto their Gods, Num. 25. 2; and therefore he biddeth Christians to keep out of Idol's Tem­ples, and not to come at their Feasts, 1 Cor. 10. 8. 14. 18. 20. He telleth the Galatians, that their complying with Abrogated Cere­monies, was the ready way to Betray them into their ancient Heathenism, Galat. 4. 8, 9, 10.

Job would not stand Gazing upon the Sun or Moon, lest his heart should be enticed to Ido­latry, Job 31. 26, 27. Agur would not be over Rich, lest being full he should Deny the Lord, Prov. 30. 8, 9. Nor will a Wise man come Nigh the Door of an Harlots house (in the Let­ter or Mystery) for fear of being almost in All [Page 268] evil, in the midst of the Congregation and As­sembly, Prov. 5. 8. 14.

9. David did mourn after more Strength against his Corruptions, than yet he had attain­ed. He wished Earnestly, that his Wayes were Directed to keep Gods Statutes, because he was Commanded so to doe, Psa. 119. 4, 5. With his whole heart did he seek to God, that he might not Wander from his Commande­ments, psa. 119. 10. And being sensible that he had gone Astray, he heartily besought the Lord to seek him up, psa. 119. 176.

And how did Paul long to be Delivered from his Body of Death, which made him to count himself a very Miserable Wretched man, Rom. 7. 24!

In many things we Offend, Jam. 3. 2; but a Gracious heart doth purifie himself as God is pure, 1 Joh. 3. 3. He is not satisfied with this, that all men have their Failings; but laboureth, if by any means he might attain unto the Sinless state of Saints Raised from the Dead, Phil. 3. 11. He will not make a League with Canaanitish Lusts, although he cannot Overcome them; wherein there is no want of Will, although he faileth in Performance, Rom. 7. 18. Fools make a Mock at Sin, Prov. 14. 9, but a Man after God's own heart count's that his greatest bur­den.

10. David made light of no Iniquity, but yet he Chiefly feared Presumptuous Sins and Great transgressions, lest they should have dominion over him, psal. 19. 13.

And though Paul would have Professors to [Page 269] Avoyd those Lesser Evils which he tearmeth not Convenient, Eph. 5. 4; yet doth he more Espe­cially declare against more Heinous Sins, which he would not have to be so much as Named among them, as becometh Saints, v. 3.

Men of a Tender Conscience are oft-times Doubly wronged; Partly, in that the Matter of their Scruple is judged small, which (in re­lation to such a Time) is usually Greater than the other are aware of; and Partly, because they are thought to strain at Gnats, and to swal­low Camels. But holy Zeal is made up of Light as well as Heat, and a man after Gods own heart doth wisely put a Difference. He will not Despise the Least of Christ's Commands, and yet he Chiefly mindeth what is of greatest weight. He knoweth that a Blot is far worse than the Missing of an Hair-stroak, and this is the Rule by which he writeth. He would not Trip, be­cause he is much more afraid to Fall; and the least Moat doth make him weep, because his Eye is Tender, and not because he would there­by seek to Hide some greater Beam. He know­eth that Great transgressions are Big with many Little ones; and that he who sticketh not at the Former, will scarce boggle at the Latter, save in a way of Humour and Hypocrisie. However he may be Censured by those that have a mind to cavil, he so endeavoureth to walk Exact­ly, as that Especially he may not be Scanda­lous.

11. David knew his own Weakness, and there­fore he desired that God would undertake to se­cure him from Temptations of a sinful Nature. [Page 270] He was Purposed that his Mouth should not transgress, psal. 17. 3; but yet lest his Foot should slip, he prayeth that God would Hold up his Goings, v. 5; and that He would set a Watch before his mouth, and Keep the Door of his Lips, psa. 141. 3.

And Paul wisheth him who thinks he standeth, to take heed lest he fall, 1 Cor. 10. 12; since our Sufficiency is of God, 2 Cor. 3. 5; in the Power of whose might he would have Christians to be strong, Eph. 6. 10, and therefore he re­commendeth Prayer, v. 18, as the last part of that Armour, v. 11, that so they might be able to Withstand in the Evil day, v. 13.

Jehoshaphat had almost 12 hundred thousand fighting men 2 Chro. 17. 14, 15, 16, 17, 18; and yet when he encountred with his Adversary, his Eyes were up unto the Lord, as if he had no might, and knew not what to doe, 2 Chro. 20. 12. A Gracious heart is full of Strength, and yet he is in his own eyes Weak, and when he is most weak, he is most strong, 2 Cor. 12. 10. The best regiment of his Health, is, that he is alway Complaining of his Weakness, and is never out of the Physicians hand. He doth not put Con­fidence in his Resolution, but Trusteth in the Lord, who bringeth it to pass, psa. 37. 5.

12. David was yet in the carefull use of all holy self securing Means. He solemnly Enga­ged to keep God's Righteous Judgements, psa. 119. 106: God's Word was Hidden in his heart that he might not sin against him, v. 11: and he did Meditate in his Precepts, that so he might have respect unto his VVayes, v. 15. He knew [Page 271] the force of a serious Covenant, and therefore he desired not to be at a Loose end, as false hearts use to doe. He carefully stored up what Preservatives he met with in the Scripture, and laboured to work them upon his heart by Holy Meditation. And when he had received an Ab­solute Promise from God, that his Mercy should not Depart from his Son, as it did from Saul, 2 Sam. 7. 15, and that his House should be Esta­blished for Ever, v. 16; he did not hereupon Presume, unto the Neglect of Means, but pre­sently fell to Prayer, that God would do as he had said, vers. 25, and did therefore put up that Prayer, because of the former Promise, vers. 27.

So also, though God had given Paul all them that Sailed with him, Act. 27. 24, so that he verily Believed, v. 25, there should be no loss of any man's Life, v. 22; yet did he tell the Soul­diers, that they could not be Saved, except the Sea-men did continue with them, who were the Ordinary Means of that Assured Preservation, v. 30, 31. And though he did Believe, that God would Deliver him from Every evil work, 2 Tim. 4. 18; yet did he Run and Fight and keep his Body under, lest he should be a Cast-away, 1 Cor. 9. 26, 27: Who also exhorted those Phi­lippians, to work out their Salvation with fear and trembling, Phil. 2. 12, though he was sen­sible of their Own utter Insufficiency thereun­to, v. 13, and though he was Confident, that God would Perform in them whatever Good work he had Begun, Phil. 1. 6.

A gracious heart doth so Depend upon the [Page 272] Lord, as that he will not yet Tempt him, by a sinful Neglect of those Means which God hath directed him to be in the carefull use of. He knoweth his Inability to Pray, without the Spi­rits Help, Rom. 8. 26, which Bloweth where it Listeth, Joh. 3. 8; and yet he doth Pray, that so he might be Quickned, Psal. 119. 88. He knoweth that New-Covenant Mercies are Ever­lasting, and yet he doth not think that Exhorta­tions, Threats and Circumspection are therefore useless or unnecessary; but evidenceth by his Practice, that though himself be weak, whom God doth undertake for, yet is he not therefore Idle but Industrious.

13. David was glad, when he was stopped in an Evil and sinfull way. He blessed the Lord, who sent Abigail to meet him, and Blessed her by whose Advice he was kept from shedding Blood in a way of Self-revenge, 1 Sam. 25. 32, 33, although he was a Soldier, and had been sorely Provoked by that Disgraceful Repulse which he had met with from her Husband, v. 10, 11, whom he had not Hurt, v. 15, but Se­cured, ver. 16; which great Reproach he was upon his march to have Revenged, v. 13, re­solving to have done it to the utmost, v. 22; and yet was quickly stopped in that full Career, v. 35, and Blessed the Lord again, who had kept him from that evil, v. 39, which he did sometimes think was Lawful, v. 34.

And thus Paul evidenced himself to be of Da­vid's Spirit, by stopping in his full Career of Persecution, upon Christ's Call, Acts 9. 4, al­though he had Threatned Slaughter, v. 1, and [Page 273] was Resolved to put the same in Execution, v. 2, verily Thinking that it was his Duty, Act. 26. 9; and as Others did therefore Glorifie God on his behalf, Gal. 1. 23, 24, so also did he give all Honour and Glory unto God for this Great Pre­venting Mercy, 1 Tim. 1. 13, 14. 17.

Saul was Enraged, when Disappointed in his Design to Kill good David, 1 Sam. 19. 17: but a man after God's own heart Rejoyceth, when his unlawful Devices are not brought to pass. He onely Mourneth over such Attempts, and Blesseth God as heartily for Hedging up Hell's way with Thorns, as for Enlargement in his way to Heaven. Nor doth he thus to Pacifie his Lust, when he cannot Satisfie it; but from the Dispo­sition of his Heart, which would not sin; and evidenceth it, by endeavouring to Kill that Root, whose Budding Fruits the Lord hath Blasted. Nor is he thus Glad, in some Particular Case onely, as Darius was, in the case of Daniel, Dan. 6. 23; but he doth Alway Bless God for such Defeats, and improveth those Rebukes un­to a more strict search into the Nature of what he could not so clearly see, whilest under the pow­er of his Temptation.

14. When David was overpowred by his men, to cut off the skirt of Saul's Garment, in a way of Gratifying his Unbelief and Self-re­venge, his heart did smite him Presently, 1 Sam. 24. 5; so also when he had sinned in Numbring his People, 2 Sam. 24. 10: both which did evi­dence, that he was one of a very Quick and Ten­der Conscience.

And so was Paul; who was Ashamed to speak [Page 274] of, what some were not Ashamed to Practise, Eph. 5. 12; and who did Burn with holy Zeal, untill he had Removed, whatever was matter of just Offence to any weak Brother, 2 Cor. 11. 29.

A Gracious heart is very Tender, 2 Chro. 34. 27; and such a one is apt to Blush, at the very Mentioning of some Sins, yea though himself be not Guilty of them, Ezra 9. 6. He is more sen­sible of sinfull Imaginations, than others are of wicked Actions. No sooner hath Satan foiled him, but presently he crieth out, What have I done? Every the least Blast of Satan's wind, goes through him, and maketh his spirit Trem­ble, it is so Delicate. His heart hath Touched Christ, and therefore it alway shaketh when Turned from him, as doth the Needle touched with the Load-stone: It would Amaze the Ge­nerality of Professors, could they but see, how men of David's spirit startle, so soon as every they Begin at any time to Slumber; as it is with those in the Letter, who are afraid to sleep.

15. When David had sinned against the Lord, he did acknowledge it, psa. 51. 3, and did not seek to Hide it, psa. 32. 5, or Translate it upon Others, but took it wholly to Himself, 1 Chro. 21. 17, though Satan did then Provoke him, ver. 1, for Israel's Sin, 2 Sam. 24. 1. Nor did he speak thereof in a way of Mincing it, but called it Ini­quity, Psa. 51. 2, Transgression, v. 3, Foolishness, Psa. 38. 5, Evil Indeed, 1 Chron. 21. 17; and styleth himself a very Beast, because of his simple Envy, psa. 73. 21, 22.

So also Paul freely confessed, that he had [Page 275] wasted the Church of God exceedingly, Gal. 1. 13; shutting the Saints up in Prison, consenting to their Death, punishing them oft in every Sy­nagogue, compelling them to Blaspheme, and persecuting them even unto strange Cities, Act. 26. 10, 11. Nor did he speak here of in a Mincing way, but therefore calleth himself a Blasphemer, a Persecutor, Injurious, 1 Tim. 1. 13, and exceed­ing Mad, Act. 26. 11.

Some men will rather Die, than Confess a fault; but the Distempers of a Godly man break out at his Lips, which is a Means to save his Life. He will not Cover his Transgressions, like Adam, Job 31. 33, as knowing the dolefull Effects of such a Silence, psa. 32. 3, 4, and that the Lord will have Iniquity to be Acknowledged, Jer. 3. 13, who then is Just and Faithful to forgive it, 1 Job. 1. 9. Nor doth he seek to Lessen it, but setteth it out with all its Aggravations, as being more offended with it in Himself, than in Ano­ther.

16. David was also very deeply Humbled for his Sin. His Life was spent with Grief, and his years with Sighing, his Strength failed, and his very Bones were consumed, because of his Iniquity, psal. 31. 10. Nor was his sorrow like a Land-flood onely, but like a Living Spring; for his Sin was Ever before his Eyes, Psalm. 51. 3.

And thus it was with Paul, who being con­vinced of his former Evil Course, Act. 9. 5, did lay it so to heart, as that he did neither eat nor drink of Three Dayes after, ver. 9. Nor was it some violent Pang, but when he had obtained [Page 276] Mercy, yet did he style himself the Chief of Sin­ners still, 1 Tim. 1. 13, 14, 15.

Sin maketh God to crie out, I am pressed, as a Cart that is full of Sheaves, Am. 2. 13; and therefore a man after God's own heart must needs Groan under it. A Saint overtaken in a fault, is out of Joynt; who therefore must needs be in very great Pain, untill he be Restored, Gal. 6. 1. Sin is that Root from whence all Sufferings grow, Lam. 3. 39; and therefore it must needs be a Root of Bitterness, Heb. 12. 15. Professors sins are of the Deepest Die, which therefore must needs Imprint accordingly upon a Tender heart. Cain complained of his Punishment, Gen. 4. 13; which David submitted unto, and onely desired the Lord to Take away his Sin, 2 Sam. 24. 10. 17. And that which may be the Natural man's Passion, is the Godly man's constant Frame, who Mourneth all his dayes, for that which he is yet Perswaded is Done away.

17. David did chiefly mourn for Sin, as it related unto God, against Whom (and Him Onely) he had Sinned, as himself confesseth, psa. 51. 4: Which cannot be meant, as if he thought he had not sinn'd against Ʋriah also; but meerly, in competition with that Evil which he had there­by brought upon himself, in the Loss of his in­ward Peace, psal. 51. 8. 12, the Misery upon his Family, 2 Sam. 12. 10, 11. 14, and the For­feiture of his own Life, if the Lord himself had not remitted that part of his Punishment, 2 Sam. 12. 13: Notwithstanding all which Personal Mischiefs procured by his Sin, he yet was Main­ly grieved, for that Reproach which he had [Page 277] thereby brought upon the Great Name of God, 2 Sam. 12. 14, who had been so Good to him, v. 7, 8: and therefore he thus confesseth here, Against Thee, Thee Onely, have I sinned.

So also Paul doth not tell us what sorrows he had brought upon himself, but onely that he had done many things contrary to the Name of Je­sus, Act. 26. 9, abusing them who did believe on Him, and consenting unto the Death of Ste­phen, whom he calleth His Martyr, Act. 22. 19, 20; which is in effect as if he had uttered David's words before mentioned.

They who truely fear the Lord, are also said to think upon his Name, Mal. 3. 16; the Disho­nouring whereof by Sin, is that which chiefly woundeth a Gracious Heart. And therefore it is, that such are ever after, most Zealous for this Name of God, as David was, who Knew it, psa. 91. 14; and did Remember it, psa. 119. 55; accounting it Holy and Reverend, psal. 111. 9; designing to build a Temple to it, 1 Chro. 22. 7; calling his own Advancement by it, psa. 75. 1; desiring to fear it, psa. 86. 11; describing true Saints by their Love unto it, psal. 119. 132; mourning because of its being Blasphemed, psa. 74. 10; and Praying for himself, that so this Name of God might be Magnified, 2 Sam. 7. 25, 26, and Against others, that they might seek it, ps. 83. 16.

18. David did look upon his Outward Suffer­ings to be the Fruit of Sin; and therefore he de­sireth that all his Sins might be forgiven, in order unto the Removal of his Affliction, psa. 25. 18; confessing that his wounds did stink, because of [Page 278] his Foolishness, psal. 38. 5; and calling his Out­ward Evils by the Name of their Father, viz. His Iniquities, psa. 40. 12, or the Iniquity of his Heels, psa. 49. 5, which had gone over his Head, and were a Burden too heavy for him, psa. 38. 4, because they were the Original of all his Sufferings. And though Men did hate him with­out a Cause, seeking to destroy him Wrong­fully, and making him to Restore what he had not Taken, psa. 69. 4; yet even then did he con­fess, that God Knew his Foolishness, and that his Sins were not hid from him, v. 5; which in­timateth his being sensible, that he had Deserved those Sufferings from the Lord, though not from the hands of Men.

So also Paul telleth us, that Death is Sins Wages, Rom. 6. 23; and therefore (Partly) doth he call his own Sin, a Body of Death, Ro. 7. 24. Nay when himself and others were Per­secuted by Man for Christ's sake, yet doth he call those very Persecutions, fatherly Chastise­ments and Corrections, Heb. 12. 4, 5. 9; to sig­nifie unto us, that a Gracious heart is so far from charging God foolishly, when he doth at any time Rebuke for Sin, as that he doth charge himself with Meriting at the hand of God, that which Man doth unjustly lay upon him for the sake of Righteousness.

19. David was duely sensible of Old Trans­gressions; desiring that God would not remem­ber the sins of his Youth, Psa. 25. 7; and humbly confessing that Original Iniquity wherein he was shapen and conceived, Psa. 51. 5.

So also, when Paul was Aged, yet he remem­bred [Page 279] still, Act. 26. 10, what he had done amiss when Young, Act. 7. 58. Nor did he think, that Infants are acquitted from the Guilt of Origi­nal Sin, but proveth the quite contrary; because Death reigned over them that had not sinned af­ter the similitude of Adam's transgression, Rom. 5. 12, 13, 14. Nor did himself Forget what God had long since Pardoned; but after that he had obtained Mercy, he still confesseth his former Injuries that he had done, as well as his Grosser failings and miscarriages, 1 Tim. 1. 13.

A Gracious heart hath All his Trespasses for­given, Col. 2. 13; but yet he will not forgive any of them to himself, so as to be forgetfull of them. Nor is he satisfied with confessing them Once for all, but maketh that his Constant work, which others count Needless, because it hath been done before. He humbly forgetteth that Duty which is Behind, Phil. 3. 13; but though he putteth away his Childish things, in point of repeated Action; yet doth he Confess them still, in a way of Continued self-humiliation, 1 Cor. 13. 11.

20. David did see, that he stood in need of being Cleansed from secret Faults, and from those Errours, which he (through Ignorance) could not understand, psa. 19. 12.

So also, Paul doth acknowledge his need of Pardoning Mercy, for what he did Ignorantly in Unbelief, 1 Tim. 1. 13, nay though he sometimes verily though it had been his Duty, Act. 26. 9. And though he Knew Nothing by himself, yet was he not thereby Justified, 1 Cor. 4. 4; which clearly intimateth a Possibility of his being to be [Page 280] Condemned, for that which he (through Igno­rance) might not be able to understand.

A man after God's own heart, doth not re­solve the Lawfulness of an Action, into his Ap­prehended Light; nor doth he conclude, it is no sin, meerly because he Thinketh it not to be so. He knoweth, that sins of Ignorance were to be Sacrificed for of Old, Lev. 4. 13, 14. 22; and that there is but One Faith or Rule of Life, Eph. 4. 5, which every one (within the compass of it's knowledge) is first bound to understand, and then to practice, Rom. 14. 5. And though an Erro­neous Scruple may stop a Lawfull action, Rom. 14. 23; yet he that Knew not his Masters will, and did commit things worthy of Stripes, is liable to be Beaten, although with fewer Stripes, Luke 12. 48. And therefore a Gracious heart will both Acknowledge those Errours which he doth not Particularly understand, and beggeth to be Cleansed from those faults which may be secret to himself as well as others.

And this is the summe of David's Grace-evi­dencing Carriage towards God, in relation unto Sin.

But then Secondly; David did evidence his being a man after God's own Heart, by the Constancy of his Carriage, in relation to that Positive Duty and Obedience, which he did more immediately perform unto the Lord: And that both in respect of Passive and Active Duty.

First, in respect of Passive Duty, or of that Suffering-service which he was put upon for Goodness sake. And so we read, not only that he was Patient then, psa. 38. 12, 13, 14; but also (which is very strange, considering the Dispen­sation he lived under) that he rejoyced to doe the Will of God, when called forth to suffer for him, or to be Offered up Himself, in the stead of those substituted Legal Sacrifices, which did but shadow out his kind of Suffering service, ps. 40. 6, 7, 8, wherein he was a Type of Christ, Heb. 10. 5, 6, 7. Which Persecutions of his are largely handled in his two and twentieth Psalm; and yet he styleth that Psalm (as its Title shew­eth) Aijel Shachar, or the Hind of the Morn­ing: to signifie, with what Inward Chearfulness he went about that Suffering-duty, as if he had been an Hind, whose feet are noted for their Nimbleness, or skipping up on High, psal. 18. 33, especially in the Morning.

In which regard, Paul doth more Plainly tell us, that he was not Ashamed of his Sufferings, 2 Tim. 1. 12, but did Rejoyce in being Offered upon the Sacrifice and Service of others Faith, Phil. 2. 17; and was Ready both to be Bound and Die for the Name of Jesus, Act. 21. 13, so soon as he had heard thereof, v. 11; account­ing it a Gift to suffer as well as to believe, Phil. 1. 29; and not onely so, but he did also Glory in his Tribulation, Rom. 5. 3, and desired to Glory in Nothing else, Gal. 6. 14; being chiefly ambitious of Knowing the fellowship of Christ's Sufferings, and of being made Conformable un­to his Death, Phil. 3. 10.

A Gracious Heart may Crie, as David did, psal. 22. 2; especially if seemingly forsaken upon the Cross, as David was, v. 1: but yet he Ta­keth up that Cross more Chearfully than if it were an Earthly Crown. He doth not put others upon Suffering, that so himself might be Excu­sed, as the Jewish Priests did by their Sheep and Oxen, who Died in their Sacrificers stead: but he is willing to bear the Cross Alone, and to Ease others of that Burden, as Christ was, Joh. 18. 8. He doth Preferre his Duty before his outward Interest; and doth Delight to do this Will of God, so soon as it appeareth (from the Volume of his Book) to be God's Will that he should suffer. And thus he doth evidence himself to be a man after God's own heart (as David was) by the tenour of his Carriage to­wards God, in respect of Passive Duty.

Secondly, David did evidence himself to be such a one, in a way of Active Duty also; as will appear, first in the General thus:

Gen. David did not Rest in Legal Duties, but Pressed after what was of a more Evange­lical and Spiritual Nature. He knew that Incense was but a Type of Prayer; and therefore he desired that his Prayer might be set forth before the Lord as Incense, and the Lifting up of his Hands as the Evening Sacrifice, psa. 141. 2. He knew that Praises would please the Lord better than an Oxe or Bullock; and therefore he would Magnifie him with Thanksgiving, Psa. 69. 30, 31. He knew that the Sacrifices of God are a broken Spirit; and that he did not desire Sacrifice, nor [Page 283] was delighted in Burnt-Offering, Psalm. 51. 16, 17.

So also, Paul knew that Legal Holiness was onely shadowy; and therefore he was for putting on the New Man, which after God is created in Righteousness and True Holiness, Eph. 4. 24. He knew that Legal Circumcision was Nothing, 1 Cor. 7. 19; and therefore he was for Circum­cision in the Heart and Spirit, and not in the Letter, Rom. 2. 28▪ 29. He knew that the who [...] Law was Dead, (so far as it was Onely given by Moses, or Enlivened by his Authority) that we should serve in Newness of Spirit, and not in the Oldness of the Letter, Rom. 7. 6; and therefore he doth Disgracefully call those Con­cisionists, Phil. 3. 2, who still Boasted of their Legal Priviledges or Duties, v. 4, which himself had counted Loss for Christ, v. 7.

A Gracious Heart is not satisfied with Legal Sacrifices, or with such Duties now, as those Sacrifices were of Old; because he knoweth, that the Lord is not pleased with them.

Legal Sacrifices were ancient Ceremonial Laws, which onely were Imposed untill the time of Reformation Heb. 9. 10: now a Gospel-Saint is not for the Keeping up of ancient Ceremonies, Col. 2. 16, 17.

Legal Sacrifices were onely the Shadows of Good things, Heb. 10. 1: now a Gracious heart is not satisfied with a meer Form of Godliness, 2 Tim. 3. 5, or shew of Grace, Col. 2. 23.

Legal Sacrifices were Lesser things when at the Best; which therefore (Comparatively) the Lord saith, he Never did command, Jerem. [Page 284] 7. 22, 23: now a Gracious heart is not satis­fied with Lesser Duties, in the neglect of Greater, Mat. 23 23.

Legal Sacrifices were Bloody things, which therefore had a shew of Cruelty: now a Gra­cious heart is not Taken with that pretended Piety, which crosseth the Rule of Charity, with­out an express Word requiring it; because he knoweth, that God will have Mercy and not Sacrifice, Matt. 9. 13.

Legal Sacrifices were wont to be Accounted of, meerly according to their Number, 1 Kings 8. 63: but a Gracious Heart is not satisfied, with Praying so Oft, or Hearing so Many Ser­mons, or Reading so many Chapters in a Day; because he knoweth, that Good Actions severed from spiritual Affections, are but like unto the Skin of a Sacrifice stuffed out with straw.

Legal Sacrifices were after-Duties, in a way of Satisfaction for some Former failing; or in a way of Doing for Life, Gal. 3. 12: now a Gra­cious Heart doth know, that he cannot Doe for God, beyond what is his bounden Duty, Luke 17. 10; and therefore he doth not Act in a way of supposed Satisfaction or Deserving, but onely of Obedience.

Legal Sacrifices were Deputed in the stead of Others, Lev. 16. 11. 15, who should have supplyed that place themselves, according unto strict and proper Justice, Gen. 2. 17: now a Gracious Heart will bind no Burdens upon others (in a way of Doing or Suffering) which he is not willing to Bear himself, as did the Pharisees, Matt. 23. 4.

Legal Sacrifices were Customarily Repeated, without Effecting what they were used for, Heb. 10. 1, 2: now a Gracious Heart is not satisfied with that Learning which never comes to the Knowledge of the Truth; or with that Confessi­on, which Endeth not in the Forsaking of his Sin; or with any other Religious Duty, which tendeth not unto Perfection.

Legal Sacrifices were performed by the Crea­ture, without the help of any supernatural Assi­stance: now a Gracious heart is not satisfied with what he is able to doe, by virtue of the first Adam's Strength; unless that Flesh be Anima­ted by the Spirit of Christ, that so he may Offer up spiritual Sacrifices, acceptable to God by Je­sus Christ, 1 Pet. 2. 5.

Legal Sacrifices were such as meer Carnal Jews did sometimes Abound in the performance of, Isa. 1. 11: but a Gracious heart is for Out­stripping others, Mat. 5. 47; and is not Satis­fied, unless his Righteousness doth Exceed that of the Scribes and Pharisees, v. 20.

From all which, we may observe, that such are not men after God's own Heart, who are for the keeping up of Abrogated Ceremonies; who are for Shadows without the Substance; who are for Lesser things, with the Neglect of Greater; whose Religion is stained with Cruelty; who place their Holiness in the Number of their Performances; who gather Satisfaction from what they doe, for what they have done Amiss; who do Translate unpleasing Duty from them­selves to others; who do not Thrive and Grow by what they do converse about; who are con­tended [Page 286] with what a meer Natural man can doe, and with what the Generality of Professors doe attain unto. Thus much in the General.

Particu: But then David also did more Par­ticularly discover that he was a man after God's own heart (with reference unto his Active Duty towards God) in these following re­spects.

1. David evidenced very much of a Graci­ous Spirit, in relation to God's more Immediate Corrections. He did humbly Commit his Spi­rit into God's hand, Psa. 31. 5: choosing rather to fall into his hand, than into the hand of Men, 2 Sam. 24. 14: eying him in Shimei's Cursing, 2 Sam. 16. 10: giving Him leave to do with him what seemed good unto him, 2 Sam. 15. 26: acknowledging that God was Holy, although he did not hear his Cry, psa. 22. 2, 3; and that he was to be Justified (as being Clear) when he Judged, psa. 51. 4: and Blessing the Lord for Evermore, with a Two-fold Amen, psa. 89. 52, when himself was seemingly Abhorred, v. 38, and his Covenant made void, v. 39.

So also, Paul laid his Liberty and Life at God's seet, Act. 21. 13: acknowledging him Righte­ous, when most severe, Rom. 3. 5: whose Tri­bulation made him Patient, Rom. 5. 3: who look­ed at Sufferings from Man, as being the Will of God, Heb. 10. 36: and who abounded in Bles­sing God, 2 Cor 1. 3, even then when his Suffer­ings abounded also, v. 5.

Let all Impatient Spirits know, that a man after God's own Heart is of another Disposition. [Page 287] He may complain To God, as David did, psa. 22. 1; but not Of God, as did Cain, Gen. 4. 13. He would not be Rebuked in Wrath, psal. 38. 1; but yet he is in Subjection when Corrected, Heb. 12. 9; and openeth not his mouth, because God doth it, psa. 39. 9. He could be glad if God would Speedily deliver him, psa. 31. 2; but yet his Eyes Wait upon the Lord, until he shall have mercy on him, psa. 123. 2. He Accepteth the Punishment of his Iniquity, Lev. 26. 43; and Reverenceth his Correcting Heavenly Father, Heb. 12. 9▪ in All things giving Thanks, 1 Thess. 5. 18.

2. David's Grace did also very much ap­pear, in relation to that Duty of Prayer. He constantly sought unto the Lord, both when he was to Flee, 1 Sam. 23. 10, although he Cer­tainly knew before, what Danger he was in; and whither he should go take possession of his King­dom, 2 Sam. 2. 1, although he knew before, that Saul was dead: and when the Lord would have him to fight his Adversary, although the Case were never so Plain, both in relation to Others, 1 Sam. 23. 1, 2, and Himself, 1 Sam. 30. 8, and 2 Sam. 5. 17. 19. And though (in answer to his Prayer) he had been Once bidden by the Lord, to help the Oppressed Keilites, 1 Sam. 23. 1, 2; yet being Discouraged by his Men, v. 3, he Enquired of God Again, v. 4, that so he might be Certain, what was the Will of God. And when (in answer to his First Prayer) God bad him goe up against the Philistims, 2 Sam. 5. 19; yet when they came up Again, v. 22, he sought unto the Lord a Second time, [Page 288] v. 23; though one would have thought, his first Commission might have sufficed, or rather no fresh Order at all, to fight with them, whom God had of Old commanded to be Destroyed, although they did not Begin the quarrel, as here they did, v. 17. Thus David did Pray Alway, yea when his Heart was Overwhelmed, Psal. 61. 2; and when others became his unworthy Adversaries, that Cross wind drave him into this safe Harbour of Prayer, Psa. 109. 4. Nor did he onely Pray for Outward good things, but chiefly for Spiritual Blessings, and was Earnest for Grace as well as Comfort, first begging a New heart, psa. 51. 10, and then the Joy of God's Salvation, v. 12; being as Loth to lose God's Holy Spirit, as that himself should be cast away from his Presence, v. 11. Nor did he Pray to God, in the strength of his own apprehended worth, but in the Multitude of God's Mercy, psa. 5. 7; that he would save him for his Mer­cies sake, Psa. 6. 4; pardoning his Iniquity, and not remembring it, for the sake of his Name, Psa. 25. 11, and Goodness, v. 7; and blotting out his Transgressions, according to the multi­tude of his Tender Mercies, Psa. 51. 1. Nor was he over-hasty for an Answer, but Waited patiently, Psa. 40. 1; resolving to wait upon his Name, Psa. 52. 9; yea Truely his Soul waited upon God, Psa. 62. 1, and as the eyes of Ser­vants upon their Masters, untill he should have Mercy on him, Psa. 123. 2.

An Hypocrite will not Pray Alway, Job 27. 10; but a Gracious heart beginneth every of his undertakings with solemn Prayer. He know­eth [Page 289] that all Good is from the Lord, Jam. 1. 17; for which he yet will be Enquired of, Ezek. 36. 37, who knoweth the Meaning of spiritual Sighs and Groans, Rom. 8. 26, 27. He will be In­structed from the Lord, before he will Encoun­ter with Difficulties, or Flee from Dangers, or satisfie his Desires. And thus he doth, upon eve­ry fresh occasion, and not onely Once for all; more Narrowly enquiring after that, which some would Disswade him from, upon the account of Self-preservation. Temptations do onely foil him upon his Knee, and he will Pray, although his heart be ready to Die within him, through Overwhelming sorrow. And the Blessings of Gods Right hand are chiefly in his Eye; who would have Peace, but (Principally) Grace, begging (as David did) that his Heart might be not onely sound, Psa. 119. 80, but also Quickned, v. 88. and Enlarged, v. 32. And this Incense of his Prayer, is Offered up Before God's Mercy-Seat, Exod. 30. 6, or with the Premised Con­fession of his own utter Nothingness, Gen. 32. 10. Nor doth he onely Pray, when God is Quick of Hearing, but when he Heareth not, Psal. 22. 2; accounting it his Duty still, at least-wise Patient­ly to Wait God's Leisure.

And such a man was Paul; who was for Prayer, not onely upon weightier Occasions, but when he was to take a Journey, Rom. 1. 10, or to Eat and Drink, 1 Tim. 4. 5, and in Every thing, Phil. 4. 6: though more Especially for Grace and Peace, in a way of Free Mercy, 1 Tim. 1, 2, and with all Perseverance or patient Waiting, Eph. 6. 18.

[Page 290] 3. David was speedily Obedient to God's signified Order; whereby he evidenced, that God was his King, as he doth style him, Psal. 5. 2, & 84. 3; and that Himself was his Ser­vant, as he professeth, with an Affectionate Re­duplication, Truely I am thy Servant, I am thy Servant, Psal. 116. 16. He waited for an An­swer to his Prayer, in point of Command as well as Comfort. He went when God bad him Goe, 2 Sam. 5. 19, 20; and when he was Forbid­den, ver. 23, he did as he was commanded, v. 25.

So also, when Christ had told Paul, what he should doe, Act. 26. 16, in answer to his Prayer, Act 9 6, he was not Disobedient to that Hea­venly Vision, Act. 26. 19, nor did he Conferre with Flesh and Blood about it, Gal. 1. 16; and when the Spirit did forbid his going into Bithy­nia, Act. 16. 7, he also complyed with that hea­venly Prohibition, v. 8; in answer to those Titles of King and Lord, which he doth oft give to Christ, whose Servant he doth Every where profess himself to be.

Men use to say (in way of Complement) I am your Servant; and many Workers of Iniqui­ty will say, Lord, Lord, Mat. 7. 22, 23; but a Gracious heart doth speak thus by his Practice, Going and Coming and Doing, as he is Bidden, by which a Real Servant is described, Matt. 8. 9. He Watcheth unto Prayer, Ephes. 6. 18, and Heareth what God will Speak, psal. 85. 8, and with reference unto Direction as well as Peace. He seeketh for Instruction with an Upright heart; and therefore he Ecchoeth to God's Counsel by [Page 291] an Immediate compliance with it. He is not onely a Retainer unto Christ, wearing his Live­ry, and Living at his own Command; but he is one of Christ's Houshold Servants, waiting for his Masters Order, and carefully putting it in Execution. The Lord is his Shepheard, psa. 20. 1, without whose Leading, he will not force into the Greenest pasture, v. 2; but he will follow him into the Shambles, psa. 44. 22. Nor is he thus Obedient, because he is Over-powered, as Balaam was, in Blessing Israel, Num. 24. 13, which therefore made him to make a Vertue of Necessity, v. 1: but this is the Godly man's Dis­position, evidenced by his Readiness and Con­stant Practice. Those were proud men, Jer. 43. 2, who would not Take that Counsel which God had given, in answer to their Pretended Prayer, Jer. 42. 3.

4. David was very sensible, that all the Mer­cy he had, did come Originally from the Lord; and from his Free-grace alone; whom therefore he was very Thankful unto. He doth confess that it was God, who girded him with strength, and made his Way perfect, psal. 18. 32; by whom he had run through a Troop, and leaped over a Wall, v. 29; whose Gentleness had made him Great, v. 35, and who had subdued under him those that rose up against him, v. 39; who made him to lie down in Safety, psa. 4. 8; and who must first Open his Lips, before his Mouth could shew forth his Praise, psa. 51. 15.—He also doth witness unto the Freeness of God's Grace therein; acknowledging that Israel was saved by the Light of his Countenance, because he had [Page 292] a favour to them, psa. 44. 3; and that himself Deserved not God's being Mindful of him, psal. 8. 4: and when the Lord had heard his Prayer, psal. 66. 19, though this did Prove that he had not Regarded Iniquity in his heart, v. 18, yet doth he onely Conclude, v. 20, with Blessing him, who had not Turned away his Prayer, nor his Mercy from him, without hinting in the least, that his own Holiness was any way Influential thereunto.—He also was very Thankful unto God, for what he had received, with all his Soul, psa. 103. 1; Praying Three times a Day, psa. 55. 17, but Praising him Seven times, psa. 119. 164; and when his Heart was in the most Fixed frame, psal. 57. 7.

So also, Paul doth confess, that All things are Through the Lord, Rom. 11. 36; who made his Labours to be Successeful, 1 Cor. 3. 7; whose Gift Faith is, through which the Saints are saved, Eph. 2. 8; who worketh in us to Will as well as Doe, Philip. 2. 13; not being sufficient to Think any thing as of our selves, but our suffi­ciency is of God, 2 Cor. 3. 5; and therefore he would have none to Boast, since the Root did Bear them, and not they the Root, Rom. 11. 18.—He also witnessed unto the Riches of God's Grace herein; who worketh of his own Good Pleasure, Phil. 2. 13; according to the Gift of whose Grace he was an Apostle, Eph. 3. 7, and Whatever else he was, 1 Cor. 15. 10; by which Grace of his we are Saved, Eph. 2. 5, and not by Works, Rom. 11. 6, for who hath first Given to him▪ v. 35? and as a clear Proof hereof, he telleth us, that when we were yet without [Page 293] Strength, Christ Died for the Ungodly, Rom. 5. 6, and while they were yet Sinners, ver. 8.—For all which Mercies he also was very Thankfull, as all his Epistles do declare at large, and more particularly, Phil. 4. 6. 1 Thess. 5. 18. Eph. 5. 4. A Gracious heart is well acquainted with his own utter Nothingness, in point of Strength and Worth; who therefore giveth Praise unto the Name of God, and Putteth it from himself with Both his hands, psa. 115. 1. As on the One hand it is not He that sinneth, but Si [...] him, Rom. 7. 20; so on the Other hand, it i [...] not He that Laboureth, but the Grace of God with him, 1 Cor. 15. 10. He giveth unto God the sole Glory of all his Good and Vertuous at­chievements, Act. 4. 10; and laboureth to stop that Thief, which would Rob God of what is Wholly Due to him Alone, Act. 14▪ 13, 14, 15. Nor doth he attribute the Grace of God bestow­ed on him, to any Self-worth, Dan. 2. 30; but from the Foundation unto the Top-stone; he crieth, Grace, Grace, Zech. 4. 7. Nor doth he sever his Prayers and Praises, Phil. 4. 6; but whereas most men doe onely Crave a Blessing, he also Giveth Thanks; wherein he doth so Abound, as that this Latter seemeth to bear the Name of his whole Obedience, Ephes. 5. 4.

5. David was Faithfull unto the Lord, and carefull to Perform whatever Vows and Pro­mises he had sometimes made unto him. He stuck unto God's Testimonies, Psa. 119. 31, and did not forsake his Precepts, v. 87. He under­took, that in Sion the Vow should be performed [Page 294] unto God, psal. 65. 1, however it might be sleighted other-where; Himself had sworn, and would Perform it, that he would keep his righte­ous Judgements, psa. 119. 106. He resolved to Pay his Vows, psa. 22. 25, which his Lips had uttered when he was in trouble, Psa. 66. 14, in the Presence of all God▪s People, Psal. 116. 18.

So also, Paul had obtained Mercy of the Lord to be Faithfull, 1 Cor. 7. 25; which he did evi­dence, not onely in the Performance of that Legal Vow, Act. 21. 26, which he had made, Act. 18, 18; but more Especially in the Fulfilling of that Evangelical work, which was committed to him, 2 Cor. 5. 19, 20; and which was Com­mitted to his Trust, because he was accounted Faithful, 1 Tim. 1. 11, 12.

All sorts of Persons may Promise unto the Lord at a very high rate, when in a Good Mood, as Saul was, 1 Sam. 26. 21; or when under some heavy Judgement, as Pharaoh was, Exod. 8. 8; or when Affrighted with the sight of God's Ter­rour, as Israel was, Deut. 5. 27; whose heart was not yet stedfast in such Covenants, psa. 78. 37: but a Gracious soul is Faithful, and more especially unto the Lord, whose Promises to him are True, 2 Cor. 1. 20. He feareth God, and therefore when he hath Vowed, he dares not say before the Angel, that it was an Errour, Eccl. 5. 6, 7. He knoweth that God is True, 2 Cor. 1. 18; and loveth Truth, psa. 51. 6; who taketh it for Granted, that his Children will not Lie, Isa. 63. 8: and therefore he would be Faithful. He is for a Perpetual Covenant, that shall not be Forgotten, Jer. 50. 5; and thereby evidenceth [Page 295] himself to be after God's own heart, who is Al­way Mindful of his Covenant, psa. 111. 5. Those are Rejected Ephraimites, who compass God about with Lies; whilest Judah yet Ruleth with him, and is Faithfull with the Saints, Hos. 11. 12.

6. David was Eminent for Believing, both in respect of Trust, Hope and Confidence. God had been his Trust from his Youth, psal. 71. 5; in whose Mercy he Trusted for Ever and Ever, psa. 52. 8; and then more Especially, when he was Afraid, psal. 56. 3, which made him not to fear what Man could doe unto him, v. 11. He also Hoped in the Lord Continually, ps. 71. 14; having been made to do so when he was upon his Mo­ther's Breasts, ps. 22. 9; encouraging himself in the Lord his God, when his People spake of Stoning him, 1 Sam. 30. 6; and bidding his Dejected Soul to Hope in God, psa. 42. 11, although he had Forgotten him, v. 9; who was his God from his Mothers Belly, psa. 22. 10, and who had heard him from the Horns of the Unicorns, v. 21. Nay he was also Confident, that God would Hear him when he called, psal. 4. 3; and that his Goodness would follow him all his Dayes, psa. 23. 6; and that he should yet Praise him for the Help of his Countenance, psal. 42. 5; and that God would have his Enemies in Derisi­on, psa. 2. 4; turning them Back, when he did Crie, psa. 56. 9; and therefore he feared no Evil, though in the Valley of the shadow of Death, psa. 23. 4; though in the Midst of Trouble, psa. 138. 7; though an Host should encamp against him, psa. 27. 3; and though ten Thousands of [Page 296] People should set themselves against him round about, psa. 3. 6; not Doubting to Overcome that Great Goliah, 1 Sam. 17. 46, through his Name or Strength, v. 45, who formerly had de­livered him out of the Paw of the Bear and Li­on, ver. 37: all which he therefore Spake, be­cause he had Believed, psa. 116. 10.

So also, Paul had the same Spirit of Faith, 2 Cor. 4. 13, who Trusted in Christ, Eph. 1. 12; and as in Spiritual Respects, so in relation to Temporal Deliverance also, improving former Experiences of that Nature, unto the strength­ning of his continued Trust, 2 Cor. 1. 10. And as he did thus Trust in God, so did he also Hope, that in nothing he should be Ashamed, Phil. 1. 20: nor in this Life onely had he Hope in Christ, 1 Cor. 15. 19, but did rejoyce in Hope of future Glory, Rom. 5. 2, which was the fruit of his Experience, v. 4; by which he was already Sa­ved, Rom. 8. 24, although he then saw not the thing Hoped for, v. 25; which Hope was an Helmet to secure him, 1 Thess. 5. 8, and as an Anchor to keep him steadsast, Heb. 6. 19. Nay he was also Confident, that God would Perform whatever good work he had Begun, Phil. 1. 6; and that he would deliver him from every Evil work, and Preserve him unto his Heavenly Kingdom, 2 Tim. 4. 18; being verily perswa­ded that Nothing should separate him from the Love of God, Rom. 8. 38, 39; and because of which Confidence, he was rather willing to be Absent from the Body, and to be Present with the Lord, 2 Cor. 5. 8. All which he therefore spake, because he had Believed, 2 Cor. 4. 13.

A Gracious heart is strong in Faith, and is thence Signally called, a Believer. He maketh God his Trust, and Hopeth in him, unto the utmost of his Visible ground. And though men fearing God, may walk in Darkness, as to that point of full Assurance, Isa. 50. 10; ('tis a most unscriptural and uncharitable Opinion, that of some, as if there were no Faith, save that of full Assurance;) yet together with the Advance­ment of David's Dispensation in the Latter days, these Mists shall be Dispelled, and they shall see Eye to Eye, Isa. 52. 8. And a little before that time, men after God's own heart may Possibly be endowed with a kind of particular Faith (such as David had before his Coronation) re­lating to their Outward Redemption, which they may be Pececuliarly enlightned into, and therefore speak what with Sobriety they have Believed; whilest Faith will not be sound upon the Earth, (or among those of an Earthy Spi­rit) when the Son of Man thus Cometh, Luke 18. 8.

7. David did Dedicate unto the Lord, (and for the Service of his Temple) that Silver, Gold and Brass, which Toi the King of Hamath had sent him for a Present, 2 Sam. 8. 11; as also what Gold and Silver he had forcibly Gained from the Edomites, Moabites, Ammonites, Phi­listines, Amalekites, 1 Chro. 18. 11, and from the Syrians, 2 Sam. 8. 12, who came to succour Hadadezer, v. 5, from whom he took Shields of Gold, 1 Chro. 18. 7, and very much Brass, wherewith Solomon made the Brazen Sea and Pillars and Vessels of Brass, v. 8.

With respect to all which, I may say, as Paul doth concerning Marriage, Eph. 5. 32, This is a great Mystery, but I speak concerning Christ and the Church.

For the better understanding whereof, it must be noted, that David himself was an unquesti­onable Type, Primarily of Christ, and Secon­darily of those who are Christ's, viz. his Saints and People; whether these Saints be Collective­ly considered, (so David's compleated Tempo­ral Kingdom shadowed out their Portion under the Seventh Trumpet,) or whether they be In­dividually considered; and so his Reigning state did shadow out every of their spiritual portions in all Gospel-Ages; which latter I shall now onely prosecute, and briefly touch the other in the close of this Particular.

Now then, as David at this time had his Friends and Adversaries, so also hath every In­dividual Saint his Friends and Enemies, from whom he gaineth (as did David) several Gifts and Spoils, which are accordingly improved, though in a more mysterious way.

First, David had his Toi the King of Hamath for his Friend, who was a poor Creature com­pared with David, yet friendly and not despi­sed. Thus also each Saint is alway furnished with such a Friend, viz. the Remainder of the first Adam's good Nature in him; which is a poor low thing compared with Christ in him, but yet 'tis very Friendly, and not to be despi­sed.

Secondly, This Toi the King of Hamath pre­sented David with Silver, Gold and Brass. And [Page 299] thus also, the first Adam's good Nature doth furnish each Saint, with some kind of Golden Knowledge, and Silver like Peace, and with the Brass of Outward Interest, viz. Esteem, Autho­rity and Influence, all which are usefull, although Inferiour.

Thirdly, David also had his Enemies, viz. the Edomites, Moabites, Ammonites, Philistines, Amalekites and Syrians; which Syrians do seem at that time to have been One with the Assyri­ans, as being near of Kindred, the one coming from Ashur, and the other from Aram, who were the two Sons of Shem, Gen. 10. 22. And thus also each Saint hath his spiritual Enemies, resembling those before-mentioned, with respect unto what those are chiefly noted for in the Scrip­ture; which I have formerly hinted, and shall here briefly recapitulate.

As for Example:

The Edomites came of Esau, who is chiefly noted for the Sale of his Birthright and his loss of Supremacy; which made him to hate his bro­ther Jacob ever after. And so those Edomites do fitly resemble the Saints Body or Outward man, which is Originally a little Elder than the Soul, Gen. 2. 7, and hath been a Clog unto it, 1 Cor. 9. 27, ever since the self-contracted Fall, before which time, the Outward man had vi­sibly the Name of Adam's Happiness, which since that time hath fal'n to Jacob's share, and so shall be to all Eternity, viz. more Spiritual, Eph. 1. 3.

The Moabites and Ammonites are chiefly noted for their being the Fruit of L [...]t's Daugh­ters [Page 300] Inordinate desire of Children. And so they fitly answer to those Inordinate and fleshly lusts which warre against the Soul, and which the Best are [...]id to take heed of, 1 Pet. 2. 11.

The Philistines are chiefly noted for their be­ing in the very heart of Israel's Land. And so they fitly answer to Bosome-sins, which do more easily beset us, Heb. 12. 1, and which therefore may be called Ours by way of Eminency, Psa. 18. 23.

The Amalekites are chiefly noted for their be­ing the first Opposers of Israel in their Journey towards Canaan. And so they fitly answer to that Worldly mind, firstly prevailing upon the true Converts Fleshly part, which is most faint and subject to be smitten.

The Syrians or Assyrians are chiefly noted, for their high Descent, (viz. from Shem) and yet their deadly hatred against God's Israel, from first to last. And so they fitly answer to those more Diabolical Tentations, which come from Satan, who was an Angel by Creation, but (to the Saints especially) is now become a roaring and devouring Lion, 1 Pet. 5. 8.

These are the Principal of those Adversaries, which every true Gospel-Saint hath been and still is conflicting with (in the Mystery) as David did of Old in the Letter.

Fourthly, David did forcibly gain from Ha­darezer and the rest, their Shields of Gold, their choicest Silver, and very much Brass: And in like manner, each Gospel-Saint doth forcibly gain from Satan and his Party (by his conflicting with them) much Golden Wisdom, (which hath [Page 301] been the Old Man's Shield) much inward Com­fort, which is of more worth than Silver; and the meanest part of whose Gain (like unto that of Hadarezer's Brass) hath been and still is use­full, Partly to Adorn, (as Solomon's Pillars did his Porch,) Partly to Cleanse, (as Solomon's Brazen Sea did the Priests, 2 Chro. 4. 6;) and in several other respects, suiting with what So­lomon's other Vessels served for; all which were made of Hadarezer's Brass. Little thought Ha­darezer and his Confederates, that they should have Encreased David's Treasures, whom they intended to destroy: and little thinks Satan or the Old Man, that a poor Believer should be Enriched by their Conflicting with him, whom they design to make a Spoil of: but thus God ordereth it, that Satan doth learn a Saint more Wisdom than he had before; and Corruptions conquered do adde unto his stock of Comfort; and the Soul by this means is far more Beauti­ful and Pure and Serviceable, than otherwise it might have been both unto God and Man. Bare­ly to be Tempted (though in never so violent a manner) may prove unto our great advantage, in case we overcome as David did.

Fifthly, David did Dedicate unto the Lord, and for the Service of his Temple, whatever Gifts and Spoils he had thus gained. Now Solo­mon's Temple (in a Larger sence) did shadow out Christ's Body, both Natural, Joh. 2. 19. 21, and Mystical, 1 Cor. 3. 16, 17; but in a Stricter sence, that Temple was a Double Type, rela­ting unto the Beginning and Ending of Christ's Whole Dispensation. Firstly, it was a Type [Page 302] of that Outward Glory in Gospel times which God bestowed upon his Saints and Churches in the dayes of Constantine, which Glory was de­stroyed by Mystical Babylon (as Solomon's Tem­ple was by Nebuchadnezzar,) and is to be Re­stored again (as that of Old in the Letter was) together with the Return of that Babylonish Captivity. But then ultimately, or at the Last, that Temple of Solomon did typifie that far ex­ceeding Glory of John's New Jerusalem, where­in the Lamb (whose Personal Reign was ulti­mately shadowed out by Solomon's) is said to be the Temple of it, Rev. 21. 22.

In every of which respects, a truely Gracious heart doth Dedicate his fore-named Gifts and Spoils unto the Service of God's Temple: that is, he doth design to Glorifie Jesus Christ, both in his Person and Members and Interests, by all that Light and Joy and other Advantages, which he at any time hath gained, from Friend or Foe. The Natural man is apt to convert such things unto a sinfull use, as Saul did his Revenues un­to the stirring up of others against good David, 1 Sam. 22. 7, 8; such are apt to be the more Mischievous because of their Knowledge, and yet more Presumptuous because of their appre­hended Peace, and to improve their Outward Interest in Satan's service: and though some others of them be not so Gross, yet do they con­vert such things unto a selfish use; pursuing af­ter Knowledge in a self-exalting way, desiring inward Peace in a meer self-satisfying way, and improving their outward Interest, as Saul once did his, unto the Promotion of good David, [Page 303] meerly because he did Refresh hi, 1 Sam. 16. 21, 22, 23: and though some more refined Na­tural man may Dedicate some part of his Spoils unto the Lord, as Saul and Abner did, 1 Chro. 26. 28, yet is it onely for the service of the Ta­bernacle (under which Saul lived,) which sha­dowed out some Lower things, (far short of what the Temple typified,) such as are, Natural ac­complishments and Moral Vertues, and the more External part or Form of Godliness.

But now a truely Gracious heart designeth Christ's Glory, by every thing he hath, or doth desire. He magnifieth Christ, by the improve­ment of his outward Interest in the World; he beggeth inward Peace, that so he might do his Master the more chearful service; he doth re­duce his Knowledge unto Practice, and would be Gracious, that so Christ might be glorified in him, rather than that himself should be there­by advantaged, as David did prepare for the glory of that House, which yet himself foresaw he should not share in. And thus he aimeth at Christ's advancement in every thing he doth; which will be most fully evident at Christ's Ap­pearing, which Dispensation was ultimately sha­dowed out by that Temple, unto the service whereof David did thus Dedicate his Gifts and Spoils; and whereby he eminently did demon­strate, that he was a man after God's own heart.

And thus Paul did Gain much spiritual Gold and Silver, (or at least-wise Brass) not onely from his Friend, viz. the Remainder of the first Adam's good Nature in him; but more espe­cially [Page 304] from his Enemies, by subduing his Edo­mitish Outward man, 1 Cor. 9. 27; his Moa­bitish and Ammonitish Inordinate Affections, 1 Cor. 6. 12; his Philistian Bosom-Lusts, which did more Easily beset him, Heb. 12. 1; his Ama­lekitish Worldly mind, Act. 20. 33; and his Sy­rian or Satanical Temptations, 2 Cor. 12. 7: the Gain of all which Conquests, was Dedica­ted by him to an Holy Use, and left upon Re­cord for the service of God's Mystical Temple, viz. his Saints and Churches; all which were Committed by him, to Timothy and other faith­ful men, 2 Tim. 2. 2, (as David's Dedicated things were to Shelomith and his Brethren, 1 Chro. 26. 26, 27, 28.) for future Use, and for the service of a far more Glorious following Dispensation.

A man after God's own heart, doth Gain much by his Conflicting with and Overcoming Satan's Temptations and his own Distempers; whose precious Experiences are not Abused by him unto Licentiousness, but are carefully Trea­sured up, for the rendring of himself and others more Serviceable to the Lord, in Present and Successive Generations. If God hath not Despi­sed his Prayer, psa. 102. 17, (when Overwhelm­ed, as the Title hath it,) this shall be written by him for the Generations that are to come, v. 18. If he perceive that some Bosom-sin hath been the Death of any, as the Philistines were of Saul, by shooting at a Distance, 1 Sam. 31. 3: this also shall be written in the Book of Jasher (or the Ʋpright,) that Others may learn to use the Bow, 2 Sam. 1. 17, 18, and Timely resist such [Page 305] Mortal Adversaries. Or if himself hath Experi­mented the Misery of Hiding Sin, Psa. 32. 3, 4, and the Benefit of an Ingenuous Confession, v. 5; this also shall be Written, that so every Godly man may be Instructed to Pray unto the Lord in a time of Finding, v. 6. And thus he laboureth to make others Better than Himself, by com­municating his Experiences unto them; as Da­vid (with his dear-bought Spoils) sought to Enrich that Temple, which yet Himself came short of.

And as the Daughter of Sion in the latter dayes, shall Thresh the forenamed Nations, (viz. their Edomitish false Brethren, their Moa­bitish persecuting Kindred, their Indulged Ma­lignant Philistines, their Amalekitish Worldly friends, and their Syrian (or Assyrian) Diabo­lical Enemies,) they shall then Consecrate their Gain and Substance to the Lord, Mic. 4. 11, 12, 13, and shall not raise a Private Interest upon the others Ruines, as did the Little Horn, Dan. 7. 24, unto the Lords Dishonour and his Peoples Prejudice, v. 25.

Those are not Men after God's own heart, who either do Abuse what they have Gained by such like Conflicts, or do convert it unto some Lower or selfish use, and not unto the spiritual or Publick good and benefit of Present and After­ages.

8. David did Magnifie God's Law or writ­ten Word; accounting it the ordinary means of Instruction, Psa. 119. 105, Reformation, v. 9, and Conversion, psa. 19. 7: wherewith he did Consult, psa. 119. 24, and laboured to direct [Page 306] his wayes according to that Rule, v. 5, as being Perfect, psa. 19▪ 7, and Abiding, v. 9: wherein he Meditated all the Day, as an Evidence of his Exceeding Love, psa. 119. 97; rejoycing there­at as one that findeth great Spoyl, v. 162, and counting it better to him than Thousands of Gold and Silver, v. 72▪ and Sweeter than Honey to his mouth, ver. 103, because he thereby gat Understanding, v. 104, and Comfort in his Affli­ction, ver. 92, and was forewarned, Psal. 19, 10, 11.

So also, Paul doth Advance the Scriptures; Disputing from them, Act. 17. 2; Proving his Doctrine by them, 1 Cor. 15. 3; and recom­mending the Study of them, 1 Tim. 4. 15, as being given by Inspiration, 2 Tim. 3. 16, both as a Lasting Rule, 1 Tim. 6. 3. 14, and Perfect, 2 Tim. 3. 16, 17.

Those are not men after God's own heart, who seek to Disgrace the Scriptures; calling them (according to their own Improvement of them) a Nose of Wax, a Dead Letter, of use for young Beginners onely, but not for All, at least-wise not a Perfect or Onely Rule; by which they sadly evidence that there is no Light in them, Isa. 8. 20, whilest they Pretend to be Discharged therefrom, because of the Day-star Risen in their hearts, 2 Pet. 1. 19; which place (if rightly understood) doth no way Antiquate the Scriptures unto Any, as the Sole Rule of Life, untill Christ's Personal Appearance, who Then is called the Bright and Morning-star, Rev. 22. 16; till when, himself sadly Denounceth against those, v. 18, 19, 20, who either Adde [Page 307] unto, or Take away from the Words of that Finishing Book, which they are guilty of, who Cry up any other Rule, and Decrie this, as an evident Demonstration of their Pride and Igno­rance, 1 Tim. 6. 3, 4, from whom a Gracious heart is bid Withdraw, v. 5; since they Deny that Onely Principle (or Faithful Word) by which Gainsayers are to be Convinced, Tit. 1. 9, which never can be by Man, so long as an un­scriptural Impulse upon the Spirit is maintained as a Warrantable Rule by which to walk, there being no way to Trie the Spirits, 1 Joh. 4. 1, but by the Scriptures, 2 Thess. 2. 2.

But a man after God's own heart, doth Me­ditate upon the Scriptures, and is In them, as the Greek there hath it, 1 Tim. 4. 15, not as a Canker-worm, to Deface or Eat them, 2 Tim. 2. 17, but Continuing in them, that so he might both save himself and others, 1 Tim. 4. 16. He maketh them his Counsellours, psal. 119. 24, and hath recourse unto this Law and Testimony, Isa. 8. 20, not daring (in a Case of Difficulty) to consult with that Familiar Spirit of Carnal Policy, v. 19. He is Admonished by These, and mourneth over his former mispense of precious Time and Strength in reading other Books, Eccl. 12. 12; holding fast this Form of sound Words, 2 Tim. 1. 13, and Meditating therein Day and Night, Psa. 1. 2, not that he might onely have a Form of Knowledge, Rom. 2. 20, but that he might not sin against the Lord, psa. 119. 11, and be made wise unto Salvation, 2 Tim. 3. 15, de­signing to keep that Word in his desire to live, [...]sal. 119. 17.

[Page 308] 9. David delighted in God's Instituted So­lemn and Publick Worship, and was very Zea­lous for it. God's Tabernacles were very Amiable in his Eyes, psa. 84. 1; and he accounted that man Blessed, who was chosen of the Lord to Approach unto him, and to Dwell in his Courts, psa. 65. 4. He was Glad when others said unto him, Let us goe into the House of God, Psa. 122. 1, resolving there to stand, v. 2; for he Loved the Habitation of that House, ps. 26 8, and made it the Onely object of his Desire, that he might Dwell there all his Life, to behold the Beauty of the Lord, and to Enquire in his Tem­ple, Psa. 27. 4. And when he was Driven from this Worship into a Drie and Thirsty Land, Psa. 63. 1; his Soul did then chiefly Pant and Thirst after God, psa. 42. 1, 2; yea his Soul thirsted, and his Flesh longed for him, to see his Power and Glory, as he had seen him in his Sanctuary, Psa. 63. 1, 2; yea his soul longed and fainted for the Courts of the Lord, his Heart and Flesh cried out for the Living God, psa. 84. 2. And when he was Returned, in answer to his earnest Prayer, he was very Zealous for that kind of Worship ever after, psal. 69. 9; peremptorily declaring, that none Ought to be Admitted into Church-fellowship, but Upright Walkers, and Righteous Workers, and Truth-speakers, psa. 15. 1, 2, who do not Backbite or Injure, or Take up a Reproach against their Neighbour, v. 3, who do Contemn the Wicked, and Ho­nour those that Fear the Lord, v. 4, who are of a Merciful Spirit, and take not a Reward against the Innocent, v. 5; whose Hands are Clean and [Page 309] whose Heart is Pure, who have not lift up their Soul to Vanity, (or False Worship) nor Sworn Deceitfully, psa. 24. 3, 4, although it prove un­to their own Hurt to make good their Promise, to God or Man, psal. 15. 4. And such was his Zeal for this House of God, as that he could not be at rest, psal. 132. 4, untill he had brought the Ark from Kiriath-jearim to Jerusalem, 1 Chron. 13. 6, with great Solemnity and Joy, v. 8; preparing a Place and pitching a Tent for it, in his own City, 1 Chro. 15. 1, into which at last he brought it, v. 25, liberally offering se­ven Bullocks and seven Rams, when God help­ed the Levites that bare it, ver. 26, and when they had gone six paces, 2 Sam. 6. 13; where David danced before the Lord with all his might, more like a Priest than like a King, v. 14, (viz. not in any Coercive way, as did more clearly appear by his doing this with the People's free consent, 1 Chro. 13. 1, 2, 3, 4,) for which Michal despised him, both in her Heart, v. 16, and with her Tongue, v. 20; but David did set it in its place, v. 17, with manifold expressions of Thanksgiving, v. 17, 18, 19. Upon which occasion, (viz, the Removing of this Ark, or the Advancement of God's Instituted Worship,) David seemeth to have penned his Sixty eighth Psalm, as Expositors conceive, and as appear­eth by comparing its first Verse, with Num. 10. 35; from whence we may inferre, that this Psalm (and all the contents thereof) belongs unto the time of the Continuance and further Exaltation of this kind of Worship. However, it is manifest, that David did then compose Ano­ther [Page 310] Song, 1 Chro. 16. 7; the first fifteen verses whereof, are the first fifteen verses of his hun­dred and fifth Psalm; onely David doth (in this Song) bid the People to be Mindfull of that Covenant, 1 Chro. 16. 15, which (in the Other Psalm) he saith that God had Remembred for ever, psal. 105. 8: the Eleven following verses of this Song, are the same with his Ninety sixth Psalm, with very little variation: the next verse of this Song, is the first verse of his hundred and seventh, and his hundred and eighteenth, and his hundred thirty sixth Psalms: and the two last verses of this Song, are the two last Verses of his hundred and sixth Psalm: From all which we may inferre, that all those Psalms before­named were of David's penning, although his Name be not Prefixed to them; and that the Ninety sixth Psalm (which treateth of Christ's Coming to Judge the Earth, v. 10, 11, 12, 13,) doth Plainly referre unto a Time [...] on this side Christ's Personal Appearing, viz. whilest the Ark or Instituted Worship is still in force, and when it shall be more fully set up, under Da­vid's Dispensation, distinct from that of Solo­mon's; and untill that be done, Christ's Tem­poral Kingdom (in the hands of his Saints) will not be in its full Perfection.—Nay such was David's Zeal for this Ark of God, as that when he had thus brought it into his House and City, he could not be satisfied with its dwelling with­in Curtains, 2 Sam. 7. 2, but Purposed to build a Temple for it, v. 5; and being not Permitted so to doe, 1 Chro. 22. 8, he yet did evidence his Zeal, in his Preparing for that House, an hun­dred [Page 311] thousand Talents of Gold, and a thousand thousand Talents of Silver, (both which amount to Seven hundred and fifty Millions of Pounds) and of Brass and Iron without weight, ver. 14, beside wrought Stones, v. 2, and Cedar-Timber, v. 4, and Onyx-stones, and Stones to be set, Glistering Stones, and of divers Colours, and all manner of Precious Stones, and Marbles in Abundance, 1 Chro. 29. 2; over and above all which, he gave of his own proper Goods, and as an Evidence of his great Affection, v. 3, three thousand Talents of Gold, of the Gold of Ophir, and seven thousand Talents of refined Silver, v. 4, both which amount to Thirteen Millions eight hundred seventy and five thousand pound ster­ling.

And thus also Paul was Delighted in Gospel-Instituted Worship, and was as Zealous for it, as he had sometimes been against it, Phil. 3. 6, and for the Traditions of his Fathers, Gal. 1. 14. He cried down the Jewish Sabbaths, Col. 2. 16; but not the Religious observation of the Lords-day or First Day of the week, wherein he Joyn­ed with them at Troas, Act. 20. 6, 7, and did sufficiently Countenance it, by that General Or­der of his to all the Galatian Churches, 1 Cor. 16. 1, 2; which surely Paul would not have done, if the Difference between that Day and others had been a meer Humane Invention. He also was for Gospel-Churches, whose Order he did behold with Joy, Col. 2. 5: and for Church-Officers, viz. Elders and Deacons: and for all manner of Gospel-Church-Ordinances; from which himself did not Plead to be Exempted, [Page 312] 1 Cor. 10. 16, although he was an Apostle; no more than David did, although he was a Pro­phet. Nay Paul was very Zealous also, not suffering Love-Feasts to be coupled with the Lords-Supper, 1 Cor. 11. 22, 23; and peremp­torily Declaring, that Elders must be Holy, Tit. 1. 8; Deacons Blameless, 1 Tim. 3. 10; and that none are to be Admitted into (or continued in) Church fellowship, who are Scandalous, 1 Cor. 5. 11; Heretical, Tit. 3. 10; Anti-Scrip­turists, 1 Tim. 6. 3. 5; Idle, 2 Thess. 3. 12. 14; Frequenters of Idol-temples, 2 Cor. 6. 14. 16, 17; Ceremonialists, Gal. 5. 11, 12; or meer Formal Professors, 2 Tim. 3. 5, not being satis­fied with the bare Out-side of Godliness, without its Power, no more than David was with the Tabernacle Alone, without the Ark, which was the Ark of Gods Strength, Psa. 132. 8, and Power, psal. 63. 2. In the managing of which business, Paul did not make use of any Kingly Force, 2 Cor. 10. 4, but Priestly (or Saint-like) Gentleness, v. 1, or at least-wise Spiritual Com­pulsion onely, v. 2, 3, for which some did De­spise him, v. 7, as Michal did David, because he had laid aside his Royal Robe. Which Go­spel-Ark was also thus carryed by Paul, with Singing, Act. 16. 25, Gal. 1. 24, and Blessing God, who Helped him to bear so great a Bur­den, 1 Cor. 15. 10; yea he Rejoyced, when Himself (instead of David's Fastings) was Of­fered up unto the Lord, in the Close of that Service, Phil. 2. 17. And though he was not suffered to see that more Glorious Dispensation upon Earth, which was typified by Solomon's [Page 313] Temple; yet hath he Prepared for it in Abun­dance, by all his Labours, Sufferings, and espe­cially his Epistles, containing Rules more Pre­cious than David's Gold and Silver; which as they have been partly Improved already, and at such a time, viz. in the dayes of Constantine; so will they be of further use still, when the Glory of the Latter House, (or of the Gospel-Temple Opened) shall every way be Greater than of the Former, Hag. 2. 9.

Those are not men after God's own heart, who do despise Christ's Institutions; reproach­fully calling them Beggarly Elements, Worldly or Carnal Ordinances, and things which onely are of use for Children under Age; as if they might take liberty to speak of Christ's Appoint­ments in the Gospel, as Paul doth of Abroga­ted Ceremonies, Heb. 9. 1. 10. Gal. 4. 3. 9. But a Gracious heart knoweth, that Moses his Ministration might not be Taken away, untill Christ came in Person or in the Flesh, Heb. 10. 9: and then it is not likely, that Christ's own Dispen­sation or Institutions shall be Lawfully Taken away, by any other but Himself, which there­fore ought to be Held fast untill He Come, Rev. 2. 25. He knoweth, that the Gospel-Tem­ple (which signifieth Instituted Worship) was not Destroyed (in Mystical Babylon) but onely shut up, (as the Jewish Worship was in Literal Babylon) which is seen Opened afterwards, Rev. 11. 19, to signifie its being still in force; even under the Seventh Trumpet, v. 15. He know­eth, that the Lords Supper is Enjoyned as a Me­morial of Christ's Death untill he Come, 1 Cor. [Page 314] 11. 26; whose Coming in the Spirit onely, cannot be there intended, both because he was so come already, and because his Spiritual come­ing doth no way suit with his Bodily death: and therefore a true Christian will not Destroy the least part of Christ's Law, till all be fulfilled; no more than Christ did the Law of Moses, Mat. 5. 17, 18.

Nay he is also very Zealous for Purity in Com­munion; for Gospel-Ordinances without Hu­mane Intermixtures; and for the Power of God­liness together with its Form: all which are vi­gorously advanced by him, without Carnal wea­pons, and with utmost Joy, notwithstanding his Outward Cost or Personal Losses thereby con­tracted. And though he may not out-live a Lower or Tabernacle-state, yet doth he carefully Prepare for the setting forth of that Glory, which upon Earth he may not be a Sharer in. And as this hath Alway been the Disposition of a Gra­cious heart, so it will much more evidently ap­pear (in all those fore-mentioned respects) to­gether with the Temporal rearing up of David's Tabernacle, or under the Seventh Trumpet's Sounding.

10. David was not Discouraged from his Duty by what he met with, but rather was En­couraged thereby in its Pursuance. He Perfect­ed the Ark's Removal, 2 Sam. 6. 12, notwith­standing that Providential Check, in the Death of Ʋzzah, v. 7; and Michal's scoffing at his self-uncovering Zeal, v. 20. made him Resolve to be yet More Vile, in such a way, v. 22. Because others endeavoured to make void Gods Law, [Page 315] psa. 119. 126; he therefore Loved it above Gold, v. 127, and did Esteem it to be Right, and Ha­ted every false way, ver. 128. Though he was sma [...]l and despised, yet did he not forget God's Precepts, psal. 119. 141: though Trouble and Anguish had taken hold on him, v. 143: though he was like a Bottle in the Smoak, v. 83: though Princes did sit and speak against him, ver. 23: though the Proud had him greatly in Derision, v. 51: though the Wicked had laid a snare for him, v. 110: though the Bands of the Wicked had Robbed him, v. 61: though they had almost consumed him upon Earth, v. 87: and though his Soul was continually in his hand, yet did he not forget Gods Law, v. 109.

So also, Paul was not Discouraged by what he met with in his Advancing Christ's Ark or Gospel-truths; but was the more Bold and Zealous, because others did Blaspheme, Act. 13. 45, 46; and went on still, though some did scoff at him, as if he were Beside himself, 2 Cor. 5. 13, Act. 26. 24; though he was Despised, Defamed, Reviled, Persecuted, Buffetted, made as the Filth of the World, and a Spectacle to all, 1 Cor. 4. 9, 10, 11, 12, 13; though he was Troubled, Perplexed, and Cast down, 2 Cor. 4. 8, 9; yea though his Life was in continual dan­ger, Act. 20. 24, and though he had been oft­times in Deaths, 2 Cor. 11. 23.

The wicked flee when no man pursueth, but the Righteous are bold as a Lion, Prov. 28. 1; fol­lowing the Lamb whithersoever he goeth, Rev. 14. 4, although their way be never so Solitary, Deep, and Dangerous. Discouragements are [Page 316] as a Whet-stone to all true Valour, and a Gra­cious heart is truely Noble. His heart may fail him for a while, as Peter's did; but that Recoil doth make his next on-set the more Cou­rageous.

11. David did highly Prize God's Love; which he accounted Excellent, Psa. 36. 7; able to make his Broken bones Rejoyce, psa. 51. 8; the Light of whose Countenance is Saving, psa. 80. 19; and was set by him in opposition to all Earthly good, psal. 4. 6; whose Comforts did Delight his Soul, in the Multitude of his thoughts within him, psal. 94. 19; in whose Favour is Life, psa. 30. 5; and whose Loving-kindness is better than Life, psa. 63. 3; who therefore was Troubled, when God did Hide his face, psal. 30. 7; and onely desired, that God would not re­buke him in his Wrath, nor chasten him in his hot Displeasure, psa. 38. 1.

So also Paul valued God's Love at a very high rate, as being that which Passeth Knowledge, Eph. 3. 19; which therefore he desired, next un­to Grace, 2 Cor. 13. 14; and by which he was Constrained to Live unto him, 2 Cor. 5. 14, 15.

A Slave may be Exanimated with his Master's Anger, but he that is born of God doth chiefly Live by his Heavenly Father's Love; which put­teth more Gladness into his heart, than when the Worldling's Corn and Wine encreaseth, ps. 4. 7. Christ's left hand under his head doth nothing so much refresh him, as his right-hand Embracings, Cant. 2. 6. No Silver is currant Coin with him, but that which hath the Image and Superscrip­tion▪ of God's Love engraven Thereupon. The [Page 317] Light of God's Countenance, is that, without which he cannot see the Creature's Beauty, nor be affected with it. He may be content to walk in Darkness, because it is his Father's pleasure; but one of God's Smiles is more to him than all the World, which therefore his Love-sick Soul is panting after, and will not hazard its loss for all the Pleasures that sin affordeth.

12. David was well contented with his Out­ward Lot, accounting it a goodly Heritage, psal. 16. 6; because the Lord was the portion of his Inheritance, v. 5; besides whom he had none in Heaven, nor desired any upon Earth, psa. 73. 25; in whose presence is fulness of Joy, psa. 16. 11; and whose Everlasting Covenant was all his Sal­vation and Desire, although his House was not made to Grow, 2 Sam. 23. 5.

So also, Paul had learned, in whatsoever state he was, therewith to be Content, Phil. 4. 11, even when he was abased, hungry, and suffered need, v. 12, yet then he had All, and was Full and did Abound, v. 18.

Contentment is joyned with Godliness, 1 Tim. 6. 6; and whilest others mind Earthly things, Phil. 3. 19, a Gracious heart doth converse in Heaven, v. 20, where his chief Treasure is, Mat. 6. 21. He shall inherit All things, Rev. 21. 7; and all things Are his at Present, 1 Cor. 3. 22, because he is better satisfied with his Little, than others are with their Abundance. Those are not men after God's own heart, who will adven­ture to step aside, for the Gaining or Securing of a Worldly Interest; or who are not Content [Page 318] with such things as are allotted to them, within the compass of their Duty.

13. David was for the converting of Mer­cies into Duty; which he knew to be God's Design, who therefore had girded him with gladness, to the End that his glory might sing Praise unto him, Psa. 30. 11, 12. He stirred up God's Saints to fear him, because there is no want to such, Psal. 34. 9: and he did Therefore encourage his People to build God's Temple, because he had given them rest on every side, 1 Chro. 22. 18, 19; upon which very account, it was in his own heart to have done the like, 2 Sam. 7. 1, 2, 3. He did therefore desire that God would teach him his Statutes, because the Earth was full of his Mercy, Psal. 119. 64: and did promise to teach Transgressors God's wayes, upon his own being upheld with his free Spirit, Psa. 51. 12, 13: earnestly begging that he might alway dwell in God's House, because he was assured that God would Hide him in the time of Trouble, psal. 27. 4, 5: who also bad all the workers of Iniquity to Depart from him, be­cause the Lord had heard the voyce of his weep­ing, Psa. 6. 8: and who had therefore walked in God's truth, because his Loving kindness was before his Eyes, psal. 26. 3.

So also, Paul durst not argue, unto his con­tinuing in Sin, because of God's Abounding Grace, Rom. 6. 1, or because he was from under the Condemning Law, v. 15: but did beseech others to be Holy by the Mercies of God, Rom. 12. 1; and because they had such Promises, 2 Cor. 7. 1: [Page 319] exhorting them to Mortifie sinful Lusts, because they should Appear with Christ in Glory, Col. 3. 4, 5: and to be Sober, because God had not ap­pointed them unto wrath, 1 Thess. 5. 8, 9: since the Saving Grace of God, doth Teach to Deny Ungodliness, Tit. 2. 11, 12; and his Goodness leadeth to Repentance, Rom. 2. 4; by whose Love, himself was Constrained unto all manner of Duty, 2 Cor. 5. 14.

A carnal Heart doth turn God's Grace into Lasciviousness, Jude 4; and Kicketh when he is waxen Fat, Deut. 32. 15; leaning upon the Lord, and thereby taking liberty to sin, Mich. 3. 11. But a man after God's own heart, will therefore not dare to sin, because the Lord is Gracious, Gen. 39. 9; and will therefore swear by the God of Truth, because the former Trou­bles are forgotten, Isa. 65. 16: and as there is Forgiveness with God, that so he might be fear­ed, Psal. 130. 4; so will this Fear of him and his Goodness, be then most abundantly evi­denced, when David shall reign as King, Hos. 3. 5.

14. David was not vainly Puffed up before the Lord, in the sense of any Priviledge received, or Duty performed by him. Although he was a King, and was therefore Advanced, because of his being more Righteous than his Predecessor, 1 Sam. 15. 28: yet is it said, that King David did confess his own utter unworthiness of such a Dignity, 2 Sam. 7. 18. And though the Lord had openly witnessed, his being a man after God's own heart, yet did he not proudly pre­tend unto any absolute Perfection, but did ex­press [Page 320] a due sense of his many sinfull Infirmities. And though he had more understanding than all his Teachers, psa. 119. 99; yet did he confess, that some Knowledge was too Wonderfull for him, Psa. 139. 6; nor was he so Haughty, as to intermeddle with things too High, psa. 131. 1. Nay he was so far from Boasting before the Lord, because of what he did; as that he did account his most Costly Service to be a special Priviledge, whereof he was not Worthy, and for which he returned Thanks, 1 Chro. 29. 13, 14.

So also, Paul judged himself unmeet to be called an Apostle, 1 Cor. 15. 9; although he was not a whit behind the very chiefest of them, 2 Cor. 11. 5. And though he was a very spiritual man, yet was he sensible of his being also Carnal, Rom. 7. 14. And though he knew more than ma­ny others, yet doth he confess that his knowledge was but in part, 1 Cor. 13. 9; and that some things were past his finding out, Rom. 11. 33; who therefore doth check Intruders into those things which they have not seen, Col. 2. 18; and through the Grace of God given to him, he bid­deth every man not to think of himself more high­ly than he ought, but soberly, according to that measure of Faith which God hath dealt unto him, Rom. 12. 3. Nay he did count it an act of Gods Dignifying Grace, that he should be the Mini­ster of Christ unto the Gentiles, Rom. 15. 15, 16; the imparting of whose Gift unto them, was that which did satifie his own earnest longing, Rom. 1. 11.

The Natural mans Priviledges, do lift up his heart before the Lord: so also doe his Parts and [Page 321] supposed Graces. But a man after Gods own heart, is not thereby made to forget his remain­ing Imperfections, or to think that he is any other than unprofitable, when he hath done all that is commanded, Luk. 17. 10; but rather, that his being Employed by the Lord, is to be reckoned by him among the greatest of his engagements.

15. David did utterly renounce his best inhe­rent Righteousness, with reference unto his be­ing thereby Justified in the sight of God. Al­though he was Gods Servant, ye did he pray, that God would not enter into Judgement with his Servant, for in his sight shall no man living be Justified, ps. 143. 2; which clearly proveth the In­sufficiency of a saints best Righteousness (in point of Habits as well as Acts) to Justifie him in the sight of God: since this is Expresly meant, of not being Justified in Gods sight, which necessarily inferreth, to be Condemned by him (directly con­trary to the Benefit of Faith, as Paul explaineth it, Rom. 3. 20. Gal. 2. 16.) and which therefore cannot be understood with reference unto the Saints Chastisements onely: nor can David here be thought to pray, that God would not Judge him (as the Papists plead) in a way of comparing his Righteousness with Gods, or in a way of ex­cluding his inherent Grace; (since he had no cause to fear his being thus severely dealt with by strict Divine Justice,) but he doth Onely beg, that he might not be Judged according to his own Best obedience, for then he never should be Justified in the sight of God. And as he doth (in that re­spect) renounce his own righteousness, so doth [Page 322] he elsewhere pronounce him blessed whose trans­gression is Forgiven, whose sin is Covered, Psal. 32. 1. which Cover cannot be meant of inheren [...] righteousness, Partly because this Covering here, is manifestly of the same import with being for­given; now Sanctification and Pardon, are two Diverse benefits Distinctly mentioned, Psal. 51. 9. 10; and therefore that Covering of sins, which signifieth their being Forgiven cannot be meant of Inherent Righteousness: and Partly because the Saints Best obedience is comprehended in that word [Works] which Works, are Ʋniversally de­nied to be that [For Which] a man is Justified in Gods sight, as Paul doth prove from these ve­ry words of David, Rom. 4. 6, 7, 8.

And thus Paul doth herein concur with David both as to the Negative and Positive formal cause of being Justified, as hath been abundantly ob­served by some others.

1. As to the Negative, Paul plainly telleth us, that we are saved by Grace and not of Works, Eph. 2. 8, 9: which Denial of Works, cannot be re­strained unto Works before Faith (as the Papists plead,) Partly because the Spirit of God doth here make no such exception; nor had he now to deal with vainglorious Jews, but sinful Gen­tiles, who had no works before Faith whereof to Boast, as the Jews had: Partly because, Faith is first mentioned, as being that Through which we are saved, and then Works are denyed Afterwards; to signifie, that he also inten­deth those works of Grace which follow Faith: and Partly, because the same kind of Works must needs be meant in the Denial, which are in­tended [Page 323] in the Reasons for which they are denyed; (viz. 1, Lest any man should Boast; 2. Because we are his workmanship created in Christ Jesus unto good works; 3. which God hath before ordained that we should Walk in them:) but every of those Reasons relate to works after Faith; since These onely are such as we are created unto in Christ Je­sus; which God onely hath ordained, as a Way to Walk in, but not as any Causes of our salvati­on; that so he might prevent our Boasting, which otherwise could not be, since a Believer might else Boast, that Salvation is Due to him Working, and consequently though the Giving of strength to work with, would be an act of Grace, yet the accounting of Wages unto that work, would be of Debt and not of Favour.

So also he telleth us that Faith is counted for Righteousness, to him that Worketh not, Rom. 4. 5; which cannot be limited to works before faith, because he there speaketh of Abraham, v. 1, 2, 3, who had been Regenerated long before that time, and yet is here said to be Justified, not by Works, which therefore must needs include works of Grace as well as any other, or such as his Circumcision was, which was a good work, relating to God, and proceeding from faith, ver. 11.

And to the same purpose he elsewhere doth de­ny to Justification, whatever Working is besides Believing, Gal. 2. 16, and, 3. 11; which therefore cannot be limited, either unto Ceremonial Works alone, or unto other Works before faith or Without it: and which indeed is evident other­wayes; for Bellarmine himself confesseth, it is [Page 324] not the Ceremonial Law which saith, Doe this and thou shalt live; which yet Paul speaketh of, in this Discourse, Gal. 3. 12: nor can he be thought on­ly to Deny those Works which are before faith or without it; since these Renewed Galathians could not be so foolish as to think themselves bet­ter Justified by their Natural than by their Spi­ritual Works; and since Paul doth Disswade them from seeking to be Justified by Works, by the sad consequent thereof, viz. their being made perfect by the flesh, Gal. 3. 3, and their being then Fallen from Grace, Gal. 5. 4; which evi­denceth sufficiently, that they never intended to Renounce the help of Grace or their state of Re­novation.