THe Reader is desired to take notice, that this Copy was perfected by the Author's own hand in his Life-time, together with the Parable of the Ten Virgins: Sold by Nathanael Crouch in Exchange-Alley.   

SAUL and DAVID Compared together, OR, DAVID'S PICTURE FULLY DRAWN: OR, The Description of a Man after God's own Heart, such a one as David was.  
BEING The Sum and Substance of what is in the Scriptures witnessed concerning David, both in the History of his Life, and in his Book of Psalms; so far forth as the present Subject doth require, that those Records should be searched into.  
Wherein is partly shown, How far a Saul may proceed in point of Virtue or Religion, who yet is not, as David was, a Man after God's own heart.  
By Benjamin Stonham.  
London, Printed in the Year 1676.   
ACTS 13. 22. And when he had removed him (viz. Saul) he raised up unto them David to be their King; to whom also he give Testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my William. 
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 found 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 ourselves or others, in a Case of so high concernment.  
Now this General Testimony here, doth refer 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 fulfil a●l my w●ll; viz. in comparison of Saul, who is there said, 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 found, 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 mere Carnal man, whatever his Profession may be, or his Attainments, in some other respects. And accordingly 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 denied, 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 Days, wherein David's promised Dispensation draweth nigh, which is of use for us in these later days 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 lest Reluctancy. He knew that he was desired, by a company of poor carnal Creatures only; whose Vote alone, a Gracious heart would not have been guided by; and therefore David was want to consult with another sort of Persons, upon every of his more than ordinary undertake, 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. 8. 5, 20; although they were expressly charged, not to walk after the Do of the Land of Canaan, Leu. 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 God's Children, Psal. 73. 15: and especially of sinning against the Lord himself; who also did not therefore reject Divine Appointments, because of those human 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 man's, 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 unseasonable Tempest, 1 Sam. 12. 17, 18, whereupon the pe●ple did confess that this was their sin, v. 19 Notwithstanding all which considerable Rubs, Saul did accept of his being chosen; which David would never have done, as appeared by his forbearing to take the Crown, until his way was made very plain before him. From all which we may infer, that a Carnal Professor is apt to be guided by the Mayor 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 do; and this is one sin that will prevail in the latter days; 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 than 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 mere 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 how much his private Interest is raised upon another's ruin; He seeketh his own, and not the things which are Jesus Christ's, 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 man's Distempers, by the cherishing whereof, he is discovered to be such a one. And this kind of Corruption doth always go along with that form of Government, which is after the manner of the Nations, and will continued, till David's 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 lingering beyond the Days appointed, ver. 11. and his own earnest desire of making supplication unto the Lord, v. 12; whereupon the Lord threatened to Displace him, having found him out another man after his own heart, v. 14. And thus a mere carnal Professor is apt presumptuously to transgress a Divine Command; supposing that the Imminency of some outward Danger doth sufficiently warrant his unlawful 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; falsely 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 evidence 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 days; the bold and presumptuous prevailing whereof, doth sadly signify, 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 straight, he than 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 go out and come in, Numb. 27. 21: but when the Danger was over, Saul bade the Priest to withdraw his hand, having no leisure than, nor apprehending any need to consult with God, 1 Sam. 14. 19 And thus mere 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 always 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. Until he be put in fear, he is apt to think that himself is God, Psal. 9 20. He seethe 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 do; but otherwise, his Duty is a Clog, which he would gladly have withdrawn. Let him but have the Creature on his side, and than let God go where he william. 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 until 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 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 voided a lawful 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 ruin 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 overawed 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 amendss 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 ruin of his Soul in a way of Disobedience. Whereas a Gracious Soul, or a man after Gods own heart, is very fearful of persecuting any, and of Adding unto or substracting from, the Laws and Commands of Jesus Christ.  
6. Saul spared Agag, and the best of those , whom he was enjoined 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 enjoined 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, whilst 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 only the meaner sort of People, 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 only more overly threatened upon his former transgression, 1 Sam. ●3. 14.  
And thus a carnal Professor, is apt to wax 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 days, a little before the Saints being Anointed for outward Rule, as Saul's disobedience herein did David's being Anointed 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 falsely boasted that he had performed the Commandment of the Lord; 1 Sam. 15. 13. And thus a carnal Professor is apt to proclaim his own goodness, though most unfaithful, 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 than did Samuel) that so his own self-commendation may be received. He will give a true Saint his deserved Praise, if himself may but be suffered to share therein. One principal part of his discourse is to applaud himself, and than especially when he doth lest 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 suspicious persons; of which sort there will be, in the last days, 2 Tim. 3. 1, 2. Whereas Paul would not compare himself with such as did commend themselves, 2 Cor. 10. 12, much lesle 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, high the bleating and lowing of those  which he had kept alive, 1 Sam. 15. 14, contrary to God's express Command, v. 3. he than did most hypocritically seek to cover his Disclosed sin, by pretending that these Sheep and Oxen were reserved, merely for Sacrifices unto the Lord, v. 15; as if the Lord had forgot himself, when he bade 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, until his iniquity be found to be hateful, Psal. 36. 2. And nothing will make him confess, but a Downright proof, or undeniable Demonstration. He 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 God's Worship, in his Retaining of those outward good things, which he is bid to let go, in the faithful 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 rectify a Scriptural mistake. In the last day's 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 one's Denial. He will justify himself before men, but God knows his heart, Luke 16. 15. He will run the utmost hazard, rather than give Glory to God by a free Confession. 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 Impudence is a clear sign of such a one, which David was far from being guilty of.  
10. When Saul could not longer deny the thing, he than Translated the Gild from of 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 Ruins of Another's. 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 justify 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 always 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 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, than Saul did confess that he had sinned without any Extenuation added: but yet withal 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 rend the Kingdom from him, v. 28, and would not Repent, v. 29. A proud carnal Professor's Interest, doth chief 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 only the Knowledge of it, which therefore he seeks to hid. He will confess it privately to prevent a more public Notice. His undeserved good esteem is dearer to him than a Kingdom. His self-condemnings are merely extorted from him, and leave no impressions upon his Spirit suiting with his words. The Nature of Sin doth not afflict him, but only 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 of with his Confession, until there was no room left for God's Repenting.  
13. After this time, Saul was a terror unto faithful Samuel, who went in the fear of his Life, whilst in the pursuance of his Duty, 1 Sam. 16. 2; and in the mean time, the chiefest of Sauls Herdsmen, 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 Terror to Good works but to the Evil, Rom. 13. 1. 3. But by this means, Saul served as a dark Foil, to set of 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 lest colour of advantage, it will soon appear, what kind of good will he beareth to them; whilst men of loser 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 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 Anointed King, Saul was troubled with an Evil Spirit, arising from his Gild 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 Music 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 Anointed for their Rule, which will be somewhat assuaged, 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 advice 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 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 found favour in his sight, if he have but so much cunning, as to make him cheerful. He would have Comfort, although it doth not belong unto him, which if the Lord will not give, he will than try 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 do 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 Goliath, 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 Achievements at a very high rate, although they be far inferior unto what he would have slighted 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 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 itself 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; only 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 David's ruin, 1 Sam. 18. 17: and when he promised him Michal the younger daughter, he pretended that it was from Love, v. 22, but did intent 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 Oil, yet are they drawn swords, Psal. 55. 21. He speaketh fair, when he intendeth mischief; and gildeth over his most deadly Poison. 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 of his Promise to David concerning Merab, 1 Sam. 18. 17, whom afterwards he gave unto another, v. 19 A gracious heart is loath 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 Lie, Rev. 39; which he will not stick to do, who can dissemble. He giveth just occasion to the World to say, that Professors will Lie, 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 unlawful 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 vexed 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, merely because one of them had Ignorantly supplied David with what he needed, 1 Sam. 22. 18, 19 Which Persecution was no way justly deserved by David, Psal. 59 3; but merely because the 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, until he heard that he had fled the Land, 1 Sam. 26. 4. Which spirit of Persecution will eminently appear in the latter days, and is an evident Character of a mere carnal Professor.  
19 When the Lord would not answer Saul, he than consulted with the Devil, 1 Sam. 28. 6, 7; though he had cut those of who had Familiar Spirits, v. 9▪ according to the Law of God, Deut. 18. 11. A carnal Israelite will in his straight use any the most unlawful Means that are. If Meekness will not accomplish his design, he can and will make use of sinful 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 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 Israel's ruin, 2 Chron. 28. 23.  
20. Saul took a Sword and fell upon it, from the mere pride of his heart, lest those uncircumcised Philistines that had wounded him, should come and thrust him through, 1 Sam. 31. 4. A carnal Professors Stomach will not yield unto the last. Rather than he will bear the lest Appearance of Disgrace, he will be Accessary to his own destruction. He Glorieth in his Shame, and counteth that Bravery, which is indeed Self-murder. 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 wilful 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 registered 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 Desperate 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 David's Comparative Description.  
From whence I shall now proceed unto the 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 Virtues 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 mere carnal Professor may proceed, in a way of Virtuous 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 chief meant of his being Qualified for Kingly Rule; yet doth it fairly hint unto us, that a mere carnal Professor may be in some sense 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 Brutish, Judas 10. Thence it is, that we read of Divers Spirits, which we are bid to try, 1 Joh. 4, 1. as well as Works or Actions. And as some men are more Grossly 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 Excel, as one Bruit doth excel another. As gracious Actions have their Counterfeit, so also have Renewed Principles and Dispositions; and thus a mere 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 Oil, 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 mere carnal Professor. So much in the General.  
But more Particularly, we may see in Saul how far a Natural man may go, 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 work that was. But yet Saul went, without any the lest unwillingness that we read of; and having passed through the Land of Benjamin and Ep●raim, he spoke of Returning, not because of Wea●●ness or the Nature of his Errand, but merely out of respect unto his Father, jest 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 mere Carnal man may attain unto. And let them also consider, that if Saul had now been undutiful, he had miss of that Crown, which was set upon the head of his Duty. But let them withal 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 asked him, wherefore he did so speak to him▪ who was of the Lest 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 Uncle, 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, until 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 Father's , 1 Sam. 11. 5. And when he did exercise his Regal power, he was content that Samuel should be his Colleague, as appeareth from the tenor of his first Proclamation, 1 Sam. 11. 7. All which were visible Demonstrations of his great Humility. Let all Proud, vainglorious spirits know, that they are lower by the Head than Saul. And let them also consider, that when Saul was most Humble, he than had most Honour put upon him, both by God and Man. But let them withal remember, that a mere 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 than a Band of men with him, v. 26, and therefore had Power in his hand; though he was than 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 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 lest 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 sinful 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 ourselves too much with such a Virtue.  
4. Saul was of a very Noble and Courageous 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 than had no Army at command, having betaken himself unto his former Countrey-life, v. 5; yet did he immediately affright the People into a general Muster, v. 8, by a Resolute threatening 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 with their Enemies, v. 1. directly contrary to God's Command, Deut. 7. 2. Now these Ammonites descended of Lot's younger Daughter, who being in Sodom, and Lingering 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 days of Jephtah, Judg. 11. 13, 15: And so these Ammonites do fitly answer unto that sort of Persons in the latter days, who being in spiritual Sodom, and lingering there, are by that means tempted unto some unlawful compliances, under a pretence of being Spiritual Fathers, which otherwise they think they could not be; whose Offspring have always 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 choicest 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 days, a little before David's 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 clear enough, to stand up in the behalf of a Righteous and Public Interest.  
5. Saul seemed to be very much affected with God's 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  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 only for the craving of a Blessing, and not for the Return of Thanks upon a Mercy received: or when some Public 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 accompanied 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 join 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 very considerable demonstration of his self-denial; 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, lest otherwise the People's mind should altar, and he by that means be soon Divested of his Regal Dignity. A carnal Israelite may evidence a great deal of selfdenying candour, in setting forth another's Worth unto his own seeming disadvantage. What shall we than think of those, who do what they can to Extinguish the Light of Another's Glory, jest 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 Ruins of another's good Name.  
7. Saul did use to consult with God, 1 Sam. 14. 18. 37. 41; and not with the Devil, until 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 of. 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; 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 Inquire 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, Leu. 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 Professor 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 another's 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 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 God's Order in his Expedition against Amalek, unto the Hazard of his Life, 1 Sam. 15. 2. 4. Which Amalek did seem to typify, 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 timely notice to get away; beoause Jethro their Progenitor, Judg. 1. 16, had showed 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 only endeavoured to separate them each from other, by bidding them to Go, Departed, and Get down from among the Amalekites, jest 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 wholesale; Rejecting the Truth because Bordering upon or Mixed with some Errors; who cannot Do, but they must Overdo; bleeding to Death, when they are only 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 God's Israel in their Wilderness Condition, though nearly bordering upon Amalek; which therefore are only to be separated therefrom, as to a Worldly Mind, and so they both may and aught to be preserved, as to their lawful 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. 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, Leu. 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 grossly 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 , 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 Professors, and to a more profane sort of Persons without them; neither of which they aught to be in League with; but because of their sinful compliance 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 Shem, 1 Chron. 1. 17, as well as Abraham did, v 27; but these proved the soarest Adversaries to Abraham's seed, only they were at some further Distance from them, than the Philistines were: And so these Syrians or Assyrians, do 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 God's 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 bade 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 dreadful 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 lest to Threaten him, or so much as to Retort upon him in a way of proud Recrimination. O 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 go 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 startingholes which when they were discovered, he did not than keep them still; as many do, who will as soon die, as ingenuously confess, what yet they cannot cover. Men prise their Honour, above God's 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 terms, as many do, 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 terms 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 Inferiors, for so did Saul at Samuels.  
15. Saul was content that Samuel should Rule and overrule, in the case of Agag's execution, whilst himself stood by, 1 Sam. 15. 32, 33, as a mere stately Cipher. A carnal heart may be overpowered to part with, what he could hearty 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 the doing of it. Now if Amalek doth fitly answer unto Things and Persons of a Worldly Nature, as hath been formerly made out; than Agag must needs typify, 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 truly gracious heart is crucified unto the World, and not only 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 Father's 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 Virtues that appeared in him, in his encounter with Goliath, which Saul shared in the benefit of; and partly because he did not than 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 favours for a Snare, v. 21: but yet at first, his love doth seem to have been without Dissimulation. Love to the Brethrens, 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, merely because they love a Child of God; which an Hypocrite may do, upon some mere carnal account. An eminent Example whereof, may be observed in these latter days, when such whom Saul typified, will seem greatly to affect the Lord's Anointed 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 until they do perceive themselves likely to be overtopped by them. Whereas a truly gracious heart hath most Delight in those that are most Excellent, and upon that account, Psal. 16. 3: and John rejoiced 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; and the Old man may be heard to sigh sometimes; and a carnal Creature may reform his former wicked practices. Only Saul's heart was a little Thawed upon some present Emergency, which was apt to frieze again; nor was it Sin as Sin that did affect him, but merely David's Kindness, who spared him when he might have cut him of; 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 prefer David before himself, in point of Righteousness, 1 Sam. 24. 17; wherein he did verify what God had said before, 1 Sam. 15. 28. But it was only in relation to some particular action; and of a Moral Nature; and in a very clear case when it could not be denied; and in a good Mood; which only 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 do only ease his Stomach 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, clothing 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  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 accounted men Saints, because they have been useful in Vindicating the Truths and Worship of God, by word or writing, since Saul the son of Kish, and Abner the son of Ne'er, did typically Dedicated 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 respect (as well as all the other before named) did David far outstrip Saul, as will afterwards be made evident.  
And thus I have finished the first general Branch of David's 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.  
Use 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 ourselves 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 go, or that he is a David who doth outstrip 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 lest measure of Worth or Virtue, nor is there any cause why such should be Discouraged, considering how richly Saul's Duty was rewarded: Only let none Deceive themselves by an overvaluation. 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 Brethrens; Acknowledge the evil of their former Persecution; prefer them before themselves; Do 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 go, 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, until he was converted, and had his Name changed together with his Nature, who whilst he was a Pharisee, was, as touching the Righteousness which is in the Law, Blameless, Phil. 3. 6.  
But what than shall we think of such, who will fall in with worldly Temptations upon any terms; who make their own Will their Law; who do presumptuously transgress a known Command; who cast of Prayer; who set up Duties of their own Devising; who put God of with the vile and refuse, reserving the Best unto themselves; who Eat and wipe their mouth, and than say they have done no wickedness; who seek to cover their Disclosed sin; who will most impudently deny what is undeniably proved; who will Extenuate at lest what can be not longer Denied; whose Mind runs more upon their Carnal Interest, than either God's glory, or their own Salvation; who are a Terror 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.  
Use 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; whilst we consider what Saul met with in that respect; who yet came far short of David, in point of Privileges as well as Duty. Which lower sort of Privileges were as followeth.  
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 one's being a Legal Saint, or of that Number who were than 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 mere carnal Creature may be accounted Spiritual. Such may have a Name to Live, who yet are Dead, Rev. 3. 1. A fornicator, 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 Soldiers 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 satisfy themselves with a bore Title of Christianity, may have it conferred upon them in a way of Judgement.  
2. Saul was a Member of the only true Visible Church that than was in Being; by which means he did partake of those Church-Ordinances, which were denied 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 choicer and more peculiar Privileges, 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 Join themselves to that Church in Jerusalem, v. 13, which than was the only true visible Gospel-Church in being. And though that this Israelitish Prerogative, be unto this day Despised, by envious Edomites, and by scoffing Ishmaelites, (whose Principles both Ecclesiastical and Civil are merely 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 well-pleased with Many of them, who may All partake of that spiritual Meat and Drink, 1 Cor. 10. 3, 4, 5. The Church in Corinth had one very Wicked Person in it, 1 Cor. 5. 13; and other Churches than had such among them, whom Paul advised to have cut of, Cal. 5. 12; the Generality of that Church in Sardis, had only a Name to Live, Revel. 3. 1; and the whole Church in Laodicea, was stark naught, Rev. 3. 16. Some venomous 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 only by Religion, as Proselytes were; which Paul hinteth as an Additional Privilege, when he saith, that he was an Hebrew of the Hebrews, Phil. 3. 5, without any mixture of Gentilism 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 Privileges, 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 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 dwelled 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 Gentle 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 Christ's Truths and Ways in a day of outward Prosperity, as the generality of Jewish Proselytes were want to do. They may seem to be the Prime Owners of all the Saints Privileges, 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 Tendered 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 Privileges 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 devil in safety by him, and promiseth that the Lord should cover him all the day long, and devil between his shoulders, Deut. 33. 12; because Solomon's Temple, that was the Place of God's 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 jointly cleave unto the House of David, and the true Worship of God, when all the rest fell of, 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 Father's 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 David's next Neighbours, in point of visible Descent; who yet are far differing from him, as to his Heart or Disposition. Nay; falsehearted Professors, may come forth out of the very Waters of Judah, Isa. 48. 1, or be of the same Society with the Best and Noblest Saints that are. When Christ shall come, as he will than take to himself, one of those two Women that are Grinding at the Mill, Matt. 24. 41, which was the work of Bondwomen, Exod. 11. 5, Isa. 47. 2, to signify that Bond and Free are all one in him, Cat. 3. 28: so also he than 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 than there shall be two in one Bed, the one shall be taken, and the other left, Luke 17. 34; intimating that Christ will than sever between such Professors, who have sometimes been very Intimate Companions, lying in each others Bosom, and in the same Bed, which is put to signify Divine Appointments, Cant. 1. 16.  
5. Saul was a very choice 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 David's 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 choice 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, conferred upon him. He may have choice Natural parts, and Moral Accomplishments, and common Gifts. He may have the Tongue of Men and Angels, and yet be as sounding Brass, or a tinkling 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 Idolised by others, and suffered by the Lord to bear sway for a certain time, until a Better come. But as David's Dispensation doth ●et up, so the Lord will wean his true Prophets from such empty Vanities, and they shall than 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 Whoredom, by calling them unto their Sacrifices, Num. 25. 1, 2, who therefore were all cut of, Num. 31. 17; to signify 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 mere Natural Seed, were only 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 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 do, with a very Pathetical Lamentation, v. 17: which was no despicable Privilege, 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 , and possibly may Deserve to be so, as Saul did at his Father's hand by being obedient to his Command; and at the hands of others, by enriching them with the Spoils of his Battles. 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 David's way; and David himself may lament the Death of Persecuting Saul because he was his Father, and of Rebellious Absalon 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 only some of the vain Daughters of Israel that wept for Saul, and merely because of some lesser Toys that he was want to please them with; whilst David's Lamentation might be with a Dry eye, and without any great store of Inward sorrow, as appeareth by his Order at the same time to teach the use of the Bow, 2 Sam. 1. 18; and it may be he than did more 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 Professors aim chief 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 Anointed, 1 Sam. 10. 1; his own Supremacy being hinted by the Oil, Psal. 45. 7; and the People's Subjection by the Kiss, Psal. 2. 11, 12: which Privilege 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 David's 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 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 invested 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 Anointed to save his People from, 1 Sam. 9 16; and in which respect, such a one may go Before a David, (as the Fir●t A●●m did before the Second) whom yet (for Kind) he is Inferior 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, Anointing, 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 mere Natural man's 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 grossly profane Philistines.  
9 Good Samuel was strangely overpowred to fall in with Saul; who honourably entertained him, 1 Sam. 9 22, 23, 24; and than Privately Anointed him, 1 Sam. 10. 1; and than Publicly 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 persuaded 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 men's 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 God's 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 Fellow-labourer, Philem. 24, who proved an Apostate afterwards, 2 Tim. 4. 10; and therefore Paul durst not say that he was confident, but only persuaded 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 duly weighed, together with their Grounds and Reasons; but let us always 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 which were foretold, 1 Sam. 10. 2, 3, 5, and which came to pass accordingly, v. 9; all which Providences did doubtlessly 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 accompanied 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 plucked 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 merely 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 duly 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. 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 strong Delusions, v. 11, occasioned by Deceitful 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 accompanied with much of God's 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 David's Dispensation shall be on foot, the Lord will than 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 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 signify some very strange Occurrence. Which Spirit he was acted by at the first, as a confirming sign 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 days befall the Person or Dispensation of a wicked Saul. Wretched Balaam was an extraordinary Prophet; and some workers of Iniquity will pled, that they have prophesied in Christ's Name, Matt. 7. 22, 23; and he may have the Gift of Prophecy, and understand all Mysteries and Knowledge who yet is Nothing, 1 Cor. 13. 2. Poor carnal Creatures, by virtue of some more External Communion with Christ, 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 God's Mind to false hearts, are very Thin and Rare, in comparison of others. And let it be observed in the latter days, whether some men's extraordinary Light, be not subservient unto the securing of God's Anointed Ones, as Saul's Spirit of Prophecy was unto David's safeguard.  
13. Saul was received by the Generality of the People, with shouting, 1 Sam. 10. 24, and great rejoicing, 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 than 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 join with him against God's 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 lawful Judge, I should always 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 man'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 clear Characters of mere 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, merely upon the Lord's preservation of them in such a Course or Practice. Great Transgressor's may strangely be Delivered, and yet be Reserved (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 David's 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 days 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 Privileges, since that is one part of a Godly man's Portion, to be abused by the World. But Error may suffer as well as Truth; and an Hypocrite may lie 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, merely because he is Despised or Maligned by a Grosser Interest.  
16. Saul was employed by God, in some special and public service against the Amalekites, 1 Sam. 15. 3: and his Dispensation in the latter days 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, 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 mere 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 threatened, 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 lest 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, 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 days, Psal. 83. 9 Isa. 10. 26. Judg. 7. 22. Ezek, 38. 21. Zech. 14. 13: and in his present Enterprise 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 overrun the Ishmaelites, since those Ishmaelites of old are said to have dwelled from Havilah unto Shur, Gen. 25. 18; as indeed men of an Ishmaelitish Spirit, (or such whose Principles are mainly form 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 grossly 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 want to wear in public 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; so prove we are to Idolise what may be the Portion of Ishmael and Amalek; which shall do well to be duly 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 plucked up by the Roots, before the little Horn, Dan. 7. 8, and by him, v. 24. A selfseeking Jehu may be blessed with Success against wicked Ahabs' House and Interest, until 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 Rejoice, merely 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 Cry, when he understood 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 forewarned him in case he should do Wickedly, v. 25. It is a precious privilege to be remembered 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 God's Covenant was 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 always, Joh. 11. 42; but the best of his Servents may Grieve and Cry all Night, and Mourn unto their death, and yet be no more Herd 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 ofttimes Providentially hindered from Effecting a sinful purpose. He was not (that we read of ● such an outrageous Tyrant, as Sa●uel bade the People look for, 1 Sam. 8. 11, 12. He was hindered by the People from putting Jonathan to death, a● he had rashly sworn, 1 Sam. 14 44, 4●. Though he would feign have sp●red ●●●g, yet A●ag ●ied, 1 Sam. 15. 33. And though he often endeavoured to have killed David, and Jonathan for his sake; yet did the Lord Prevent him, in relation to them both. Next unto being Sanctified, it is a Mercy to be Restrained; and yet a Divine Chai● doth not altar 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 than had only 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 than snatched away the Sceptre from him for a while, ●●rhaps to signify, that Worldly things shall be destroyed, 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 lesle, if they be only Restrained, and by a man's Own Spirit too, or by the m●●r Overpowering hand of others.  
20. Much of the Lords Forbearance and Long suffering was exercised towards Saul; whom God endured with much Patience 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 than only Threaten him, v. 14, but no● 〈◊〉 him, till his next miscarriage, 1 Sam. 1●. 2●▪ notwithstanding which Declared Sentence, yet God continued him, (as some think seven years at lest) although Saul than grew every day worse and worse until 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 show his wrath, and to make his Power known, together with the Richeses of his Glory on the Vessels of Mercy, Rom. 9 22, 23. God had some work for S●ul to do, if it were but only to correct and try 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 pled 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 lengthened out for the sake of a godly Child. Next unto saving Mercy, it is a Privilege 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 Privileges, conferred upon Saul, we may safely infer; that a mere carnal Professor, 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: employed by God in some special Service: accompanied with Success: earnestly prayed for by some of God's People: stopped 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.  
Use 3. Thirdly and lastly, If Saul were not after God's own heart, notwithstanding all his seeming Excellency; let all sorts of Persons th●n be hence Dissuaded, from b●ing Quieted in Sauls Condition, or satisfied with his Attainments. And one would think that there needed no other Argument, but only this, that Saul was not after the heart of God, in Point of Privilege 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, let these following Considerations be duly weighed, from whence we may see, in Saul's Example, what may ●e the doleful portion of such a one.  
1. Saul was a Worker of Iniquity; a wicked Transgressor; 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 thiefs, and there are unsuspected Sinners; but it is not a Velvet Mask that can hid 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 Justify 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 Iniquity, who have both Preached 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 Departed 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 anointed, 1 Sam. 10. 1. and Confirmed, v. 7, and Spirited, v. 9, and Chosen, v. 21. Which Divine Anger, did evidence itself 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 mere Permissive way, and expressly 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 confounded 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 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 satisfy the People in point of Content and Service, as was Expected by them: now that which doth not competently 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 overpowering them to join 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 Privileges are all given in Anger.  
3. Saul's Kingdom did not Continued, 1 Sam. 13. 14; so that in effect, his being Anointed thereunto, did only amount unto a Visibility of Interest therein; or rather unto a bore Tender thereof▪ upon some f●lli●le Condition, which never had any good Event; the Instability of whose Privileges in that respect, did fitly answer 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 Kingdom might therefore be said not to continued, partly because he was Threatened 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 only 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 David's sitting in Sauls Throne, and being his Son▪ in-law. And thus, an Hypocrite may have great Hopes, but they are like a Spider's 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 God's Bosom 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 Privileges are treasured up in some Brittle Glassy Bottle, and his Wages are put into a Bag with Holes, Hag. 1. 6. Such 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 Movables; 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 only according to the flesh, he therefore might not Inherit, what sometime he was the Sole Heir Apparent of Worldly Constitutions and a Natural man's 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 Kingdom, 1 Sam. 13. 13.  
4. S●uls Title to his Crown was irrecoverably cracked, 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 cracked, 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 Adam's Paradise was lost upon his first Transgression, Gen. 2. 17. and as Ishmael was cast out upon the first Appearance 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 Immediately curse him that did not continued 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 Adam's Fall, save to the 〈◊〉, s● long as M●ses his Ministration was in force; 〈…〉 men Naturally considered, are only 〈…〉 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 lest outward mercy, entailed upon his best Duty, whilst in an unregenerated State. But though that God be not Now obliged to recompense a Natural man's obedience▪ yet is he Pleased usually to do so still, only that Arbitrary and Providential recompense, dependeth upon very tickle terms, 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 Temporal Forgiveness of his first Offence.  
5. Saul had that sad Message of his Down▪ fall, together with an Aggravating signification▪ of Gods having been than 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 foredetermined what afterwards did come to pas●: but he doth hereby only intimate, that Sauls Kingdom was in a very Fair and Probable way of having been settled upon him and his Posterity, according to an Ordinary rule of judging, had not this Act of his Disobedience Unhappily intervened as it were in the very Nic● of time; whereby the Lord did Design to Aggravate Sauls present Sin and future Suffering. And thus Babylon (who was a Type of Worldly or Antichristian constitutions, Rev. 17. 5.) shall than fall, when most likely to be a Lady for ever, Isa. 47. 7. and an Hypocrite is apt to be in Straitss, when in the very fullness of his Sufficiency, Job. 20. 22. Which sad Surprisal with unexpected Judgement, 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 signify, 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, until 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 Judgements, 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 unlawful compliance with them, 1 Sam. 11. 1. and the Philistines were too many for them, 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 Hid 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 Satan's temptations and their own corruptions still, which were Spiritually shadowed out by Israel's 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 satisfy 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 Virtues; and by which means they may be Stripped of their best Defensive and Offensive weapons, such as a mere Natural man might otherwise be furnished with; so as that their hearts may generally fail them, whenever a Temptation doth appear, and those Mystical Philistines may sand Spoilers among them what they please. As men would not expose themselves to be the 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 God's 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 Inquire of God, but the Lord would not Answer him, neither by Dreams, nor by Vrim, 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 Dreams, 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 than by Prophets, who were Mostly Holy Persons also, though not always; but Samuel was now dead, and that Spirit together with him, as to Sauls relief: But the Most ordinary way than was, by consulting with the High Priest, being clad with Aaron's Ephod, and Breastplate, wherein was the Vrim and Thummim, Exod. 28. 30. Num. 27. 21. Now Abiathar had formerly carried away this Ephod to David when he fled from Sauls fury, 1 Sam. 23. 6. so that he had at present no Vrim to consult with through his own default; And when he did consult therewith, the time before, 1 Sam. 14. 37. it was merely upon the Priest's 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 Advice 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 lest, which is no better than a Wizard; just as it hath lately befallen some eminent Professors in our days. 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 sinful Adjuration, v. 24. had not been observed, v. 38, 39 whereas he might easily have suspected, that God was Offended, with his former Sleightiness, v. 19 and with his being merely Passive in this present address, which had not now been, if the Priest had not urged him thereunto, v. 36. and especially with the People's 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 of, Leu. 7. 27. And thus a carnal Professor is apt to be very Grossly 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 Inquire 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 only 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 man's doleful portion, that he is not able to Judge of God's mind in his correcting Providences, through the prevalency of his Ignorance, Self-love and Rashness. And let it be well observed, whether some in our days, 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 sinful 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 Hardened, since he by this means thought that Jonathan's not complying with that unlawful 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 Richeses 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 Mischief, 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's, Mat. 6. 13; which intimateth that he may do 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 accompanied with some success, though Principally for the sakes and by the hand of such as Jonathan and David were; but yet withal, that present success may only vex the Adverse party, who at the last may Overcome their sometime-Conquerours, especially when David is become the Object of those conquerors Persecution, and is more civilly dealt with by the Philistines, than by his own Friends and Brethrens: all which hath eminently been Exemplified in these latter days. So also, a mere 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 Philistines were; by the help of Christ's hand in a more Common respect, (whom David in Saul's time did so typify) 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 mere 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 read 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 show 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 hindered 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 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 signify, that a wicked man may have a worthy Child; which may be added unto his other Privileges . 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 days, which seem to have been eminently typified by Sam's Dispensation. Might not a grosser Interest have been more fully vanquished, if God's Israel had not been Weakened by some unlawful Prohibitions? And have not some of Christ's faithful Friends been cut of, upon his Forerunner'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 lawful 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 do by some more Reproachful Miscarriage. And how apt are such, to created unto themselves a sad after-reckoning, by that which at the present they Blindly apprehended 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 Anointed him, 1 Sam. 15. 35; and by his Oppression, he made them Cry, who had so Inordinately desired him, 1 Sam. 8. 18; whom they soon grew weary of, and longed 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 Cry out, who sometimes would not be satisfied without them: and whether that men of Samuel's spirit, have not Mourned until 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 bore 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 Bore 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. Disobedience to God, may justly strip those of that Respect and Love, which otherwise might be expected. He that liveth without being Approved, may departed 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 Anoint 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 denied to be a very great Privilege, 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 not 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 inclined the Hearts of his Samuels, to go seek up David, although with the hazard of their Lives, from Saul's hand? 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 merely of some Religious Actions, Ministering Gifts, and choice Moral Virtues, viz. Ingenuity, Courage, Self command, etc. which pretty flowers did sometimes seem to flourish in him, but now began to Whither: and in the stead thereof, an Evil Spirit appeared, viz. a Spirit of Profaneness, Pride, Envy, Slavish Fear, etc. 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 Mystery as Country houses near some great City are finer than ordinary; and so long as those Earthly Forms have been any way serviceable to Christ and his People, or at leastwise not Prejudicial to them: but otherwise as a 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, than he and his Mother must stay not 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 Talon, 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 Whither. Luk. 8. 6. 13. His Goodness is as a Morning cloud, and as the early dew it goeth away, being suddenly Dispersed and gathered up by the Breaking forth of a Temptations Sun, Hos. 6. 4. The Old man's 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 Profane; his sometime Raptures may be transformed into Terrors; and he that hath been a Lover of the Brethrens, 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 Goliath, and was Dismayed at his appearance, 1 Sam. 17. 11. and fled from him, v. 24. Which Goliath, was a Philistine, whose Height was a full yard and Span above any ordinary man's, 1 Sam. 17. 4, who was completely 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 Goliath 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 Defy the Armies of Israel, offering to fight with any one, upon condition that the conquered Party shall be the Overcomer's Servant. The Devil is a desperate Gamester, who would have Professors to adventure their All at one Cast; whilst himself will not more stand to those Terms, 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 Goliath offered; which should encourage us, as Stoutly to resist at such a time, as we are sure to be Resisted, if either we Prise 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 Goliath in the face. A Natural man had rather deal with an whole Army of Ordinary temptations, than One such as Goliath was. He is apt ●● flee from his Duty, when accompanied with some greater Danger; and to give way to some Beloved lust or Constitutionall corruption. He will be content to fight against the common Philistines, if this Goliath 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 Scandalised, 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 Goliath to do, his Army would soon have mouldered away, and himself must than 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 loath to Backslide, in an hour of some great Temptation, so let them labour to be after Gods own heart, and not only such as Saul sometime was.  
16. When David encountered with this Goliath, 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 dares not make use of his Armour, nor hath ever been accustomed thereunto. A man's Armour is that by which himself is Defended, and his Adversary 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 Armour is something like unto Sauls, which much resembled that of the Philistines, save only that it was not so complete and full as Goliahs' was, for Goliath 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 only furnished 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 than 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 shield 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 only 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 Rising more, Prov. 24. 16; though indeed among those Pieces of God's Armour, Eph. 6. 14, 15, 16. there's none for the back, to intimate, that Backsliding Professors are in a worse condition than ●ny other sort of Persons. But however▪ the sinners armour is not for the Saints turn, nor dare a man after Gods own heart make use thereof, in any of his spiritual conflicts If such would suppress a supposed Heresy or Error; their armous is Club-law, or Terrible Threats, or Passionate expressions; whereas Paul's weapons were not Carnal▪ 2 Cor. 10. 4. and than much lesle 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 Yielding 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 only, 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 Defensive 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 Christ's Spouse is, to be than most Terrible to the Wicked, when she is most Beautiful 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 Zion will be Afraid, Isa. 33. 14 hiding themselves in Holes and Caves Isa. 2. 19; and next unto himself, the Majesty of his People's graces is unto such Affrighting. Ahab did not desire to see Michaiah, 1 Kings 22. 8; and Saul seemed well content that faithful Samuel did not more see him till his death, 1 Sam. 15. 35. A Saint is compared to the Sun, and that makes him Terrible unto a weak carnal eye, Cant. 6. 10. Fools know not how to carry themselves in a Wise man's company, and therefore such rather choose 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 Man's sight; and a Natural man is of the Serpent's seed, Mat. 3. 7. God is unto Transgressor's 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 maketh him to be so much afraid. He carrieth a guilty Conscience in his bosom, 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 Delightful; 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 than 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 mere Natural cause, for so he had often looked Death in the face: nor was he loath 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 Terrors 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 man's 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 continued 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 than needs before afraid. After Death comes Judgement, Heb. 9 27; and the very Name of Judgement is enough to make an Healthful Faelix Tremble, Act. 24, 25. There is no Working in the Grave, Eccl. 9 10; which must needs Terrify 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 of. 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 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 pressed 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 Ruins, of which number a false heart is. It is according to God's Will, that his People should Pray either for his Enemy's Conversion or Confusion, Psal. 83. 16, 17; now the Saints are Herd 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 Arrows, 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 the Saint's 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 Transgressor, 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 sinful Customs, Jer. 13. 23; which generally is the Disposition of a persecuting Hypocrite, who being thus Dry, is the sooner Fired by the Saint's 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 Public Mercy to good People, v. 7: which Circumstances are every of them very sadly aggravating, when one is thus Gradually pressed 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 Condition doleful; which yet may be observed to be their Portion, who do resemble Saul, and more especially in these latter days.  
20. Saul is Expressly said to have been taken away in Wrath, H●s. 13. 11. Now the word in Hebrew, that is there translated Wrath, is elsewhere rendered the Rage of Wrath, Job 40. 11, and it properly signifieth, to Go 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 Removal. Saul was taken away in answer to David's 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 Add 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 than, was typified by Lo ruhamah, a Daughter, to signify 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 days 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 days, whether the chief Supporters of Persecution and Worldly Forms, (such as Saul sometimes 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 than 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 shortening of that Life which might have been Prolonged; the accomplishment whereof, upon a Saul-like Spirit or state of things in these last days, aught 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 God's Wrath; which must needs be very sad, since Man's wrath is cruel, Prov. 27. 4. and than 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 of 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; as they would not loose all upon the first Offence; as they would not be surprised 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 afraid 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 God's 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 Predecessor; 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 Public 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 typify, a glorious State of things in Gospel-times, which at the first was merely 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 Devil 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. Which 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 expressly said to have been David's, Act. 4. 25; so also the Ninety Fifth Psalm, v. 7, compared with Heb. 4. 7; and the 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 jointly compose some other of them, which may not be supposed; especially since those before named are only 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 David's, 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, merely from what was Prophetically written; since Psal. 83, was penned 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 Aftertimes. Though I shall Mainly ground my following Discourse, upon what is registered in those Psalms, concerning whose Author there is the lest Dispute.  
Now David (as in himself considered) is thus Absolutely Described in the Scriptures, Partly, 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 Successors in point of Privilege 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 aught 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, 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 go 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 rejoicing, 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 deal with God and Man. An Hypocrite is the worst of Sinners, but Persons truly Justified are such in whose Spirit there is no Guile, psa. 32. 2. Let this be duly weighed by them whose words are smother than Oil, whilst war is in their hearts; and who can sergeant much Earnestness in prayer, for that Light and Grace, which in their hearts they do Despise.  
2. David's Obedience was Universal. All the Statutes of God were before him, psa. 18. 22; 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 until that day, Act. 23. 1; making it his constant exercise to have always a conscience voided 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 fruitful in Every good work, unto All well pleasing, Col. 1. 10.  
A truly gracious heart is Christ's own Image, Col. 3. 10; from whose fullness 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 ways. 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 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  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 Dissuaded 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. David's 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 only Wish for what he would have, Psal. 55. 6, but he also 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 want to do with many tears, Act. 20. 19; warning every one with Tears both night and day, Act. 20. 31; writing 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, Leu. 1. 9 God's 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 withdrawing or in relation to outward Sufferings, because their Tears are laid out for God and in the discharge of their Active duty.  
5. David's Obedience was very Quick and Speedy. He was for Running in the way of God's 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 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 than said, Lo, I come, Psal. 40. 6▪ 7; and did not Tarry, (as sluggish Professors use to do) until 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 Immediately 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 not not for an hour, Gal. 2. 4, 5. He would not that the Sun should go down upon men's wrath, nor that they should give place unto the Devil, Eph. 4. 26, 27; but was for men's 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 Echo, unto a Divine command. Obedience is Elementary to such a one, who therefore only waiteth for a word of Order, to give him the Title of being Dutiful, and the Honour of Acceptance. He very well knoweth, that God loveth a Cheerful giver, 2 Cor. 9 7; and that he disliketh Dulness, by his forbidding Israel to feed upon the sluggish Snail, Leu. 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 signify, that he was for the utter destruction of a Dull and Slothful disposition.  
6. David's obedience was performed, with respect unto God's Revealed Will, as the Rule thereof. He shall fulfil 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 Music 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 writ, were the commandments of the Lord, 1 Cor. 14. 37; and in relation to gospel-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 Warrant of his actions, into their own apprehended or real usefulness (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 Doors of the Temple turned upon Golden hinges, 1 King. 7. 50; to signify, 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 only Observe God's statutes, but he also knew that they were right, Psal. 119. 75. And as he did desire to Walk with God, so also to Know the way wherein he aught 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 Judgements, 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 accidental 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 only to Praise God, but to do it also with Understanding, Psal. 47. 7; as himself also was want to Meditate, while in that Duty of Prayer, Psal. 5. 1; knowing that one Character of a Wicked man, is, to be merely 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 Spoke, 2 Cor. 4. 13; and he Knew whom he had Believed, 2 Tim. 1. 12. His prayer for others was, that their love might not only Abound, but that it might so do in Knowledge also and in all Judgement, 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 always required the Head (the seat of understanding) for God's peculiar use, Leu. 1. 8. 12. 15. and always Salt, Leu. 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 voided of true Spiritual understanding, though in itself it be never so right and good. All which should be duly weighed by those, who offer the Blind for Sacrifice, being either Asleep or Wand'ring, or at leastwise Virtual Ignorant of what they are about; as is sadly evidenced, by a Gross Disproportion between Present-religious Duties, and careless After-carriages.  
8. David's obedience was performed with all manner of holy Cheerfulness and Joy. He first Appointed the Singers, with instruments of Music, in God's worship and service, as an holy signification of that Alacrity which should attend such exercises, 1 Chron. 15. 16. He greatly Rejoiced 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 with a Joyful 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. He Delighted to do God's will, psal. 40. 8; and Rejoiced at his word, as one that findeth great Spoil, psal. 119. 162. The law of God's mouth was better to him, than thousands of Gold and Silver, psal. 119. 72; and he Rejoiced in the way of his Testimonies as much as in All richeses, 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 Cheerful 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 chief constitute Acceptance, 2 Cor. 8. 12; and that if he acted willingly, he than had a Reward, 1 Cor. 9 17.  
A gracious heart accounteth his Duty to be a Recreation; and answereth as Cheerfully 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, Leu. 2. 11: and that he loveth Cheerfulness 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 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 want 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 than we Once found 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 Chief 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 do, 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 signify 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 mere 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 willing to glorify 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 praises, which are Acts of more Immediate Communion with God, who than requireth the greater measure of universal and holy Reverence. All which should be well weighed by those, who without any real Necessity, are want 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 always 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 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 God's Testimonies, psa. 119. 31; resolving Never to forget his Precepts, psa. 119. 93; having inclined his heart to perform them always 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, Rejoicing 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 truly gracious heart must needs persevere; because he partaketh of that Divine Nature, 2 Pet. 1. 4, which is Unchangeable, Mala. 3. 6. He is blessed with all spiritual Blessings in Christ Jesus, Eph. 1. 3, among which Perseverance cannot be denied 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 continued always; 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 do, for than he should neither have seen nor known him, 1 Joh. 3. 6. He is interested in an Everlasting Covenant, Isa. 55. 3; which undertaketh that he shall Not Departed 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 only 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 only 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 merely passive in his Duty; nor is he acted by Outward Impulsives only; 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 fly (like a living Bird) in a Calm of outward Encouragements; and not only whilst that Wind is up, as every Lighter thing can do. Thence is it, that 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 itself; 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 ways 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 show 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 than Glorify in himself, and straightway glorify him, Joh. 13. 31, 32. He knoweth that a Selvish Aim is enough to spoil 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 Murder, 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 God's 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. 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 only 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 bore Material good Actions and Affections; Paul urgeth unto the Spirituality of their Rise; assuring Eternal Life upon no other terms than a Mortification of bodily deeds through the Spirit, Rom. 8. 13; and desiring that others might be filled, not only 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 that to be, when such do despise or idolise their Spiritual Helps, 1 Cor. 3. 3, 4; and when they do Over-value some more Inferior 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 Christ's own Image, whom the first Adam was only 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 ofttimes calleth Flesh, and in point of Sanctification as well as Justification, if his words be duly 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 Oil, 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, which is wrought by the Spirit of Christ, and not by the first Adam's strength, nor only by some more Common Operations of the Second Adam's Spirit, (which a mere 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; built 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 Father's 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 choicest of his Operations, as he is the Spirit of Christ. Partly, because this Spiritual Principle is in itself 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 itself, as if it were Another Person in the Saints, Differing from Sin in them, Rom. 7. 20; and being 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 only some more Inferior 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 not more truly 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 only 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 (not more than the Ivy doth upon the Oak) for the preservation of its Life and Being, but only for its 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 preserve its Life in the Absence of all spiritual Influences whatever; although it cannot Grow so Big or Flourishing without them, not 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, etc.) which where they are, do much Increase his outward Bulkiness and Glory, but yet his Goodness could Live without them; so that a Natural good man is lesle Depending upon Christ, than a Spiritual 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 Dependence. Thirdly, Unto which I may add, 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 aby, and in Reality more active, in relation to his Depending upon Christ, and his Deriving from him by virtue of the first Adam's strength remaining in him, as the Ivy (though strength received from its own Root) uniteth itself with the Oak, and draweth Sap therefrom, wherein it is not so much Influenced by the Oak as by itself; 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 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 than, Fifthly, or lastly, The Spiritual man's Duty must needs be more Noble, because it is more Lasting, Abundant, and Universal. 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 man's Talon is apt to be taken from him, Matt. 25. 28, as the Ivy is apt to be cut down, or of itself to Whither, whilst 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 itself 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 only groweth unto such a Degree, taking so much of Truth, etc. as will serve his own turn, and than Holding the rest in Unrighteousness, Rom. 1. 18; as the Ivy will not outstrip 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 fulfil all his Wills, Act. 13, 22. Now the Greek word that is there rendered Fulfil, doth properly signify to Adorn a thing with all its due Formalities or Qualifications, like an Artist, from whence cometh that word Poet, who pretendeth to writ or speak, with the greatest measure of Art and Curiosity; and the same word is put to signify 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 spied 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 Complete 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 Lest 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 only what is Lawful, but what is Expedient also, 1 Cor. 10. 23; as being loath 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, Leu. 19 27. Mark 12. 38. Rom. 12. 2, etc. Which Curious Spirit hath competently appeared among Professors even since the time of their Degenerating from Apostolical Purity. Hierom bids, V●ros fuge quibus Nigrum Pallium, etc. haec omnia Argumenta sunt Diaboli; Eat those men that go in Black, etc. 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 Public Worship, merely 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, merely because the Heathens were want to be so Attired; whereupon Rhenanus observeth, that we are to forbear, not only such things as have a Manifest Show 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; jest Heathens should be confirmed in their Errors, 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, lest they should be thought to follow Ebion; Gabr. ●iel. Lect. 38. All which should be duly weighed by those wanton and Bold Professors, who are apt to make Nothing of sinful Appearances, and to call those fond 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 itself 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 God's 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 learned of him to be of a Lowly Heart, Matt. 11. 29, who confessed that his Goodness did only 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 of, Psa. 138. 6. He knoweth that God cannot endure to be upbraided, Isa. 58. 3; and that there is no cause for it, since we have nothing but what we have Received, which hindereth 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 David's 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, Cheerfulness, 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 Accompanied 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 may be gathered, partly from his professed Principles, or High and Noble Testimony; and partly from the constant Tenor 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 Public 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 showeth the Vanity of Worldly Richeses, of Creature-strength, and of this transitory Life. Concerning Richeses he saith, that surely every man walketh in a vain show, and is disquieted in vain, who heapeth up Richeses, 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 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 Richeses 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 Idolise 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 increased, 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 solicitous, Psa. 25. 20; and whose Redemption was too Precious for any to accomplish by the Multitude of their Richeses, 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 Man'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 unclothed of his Earthly Tabernacle, though Burdensome, 2 Cor. 5. 4: and did accounted it a great Mercy that the Sickness of Epaphroditus 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 watchful 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 choicest 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 only 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 accompanied with a special Blessing from God himself, v. 3; and to be fitly resembled by Aaron's Ointment, v. 2, and by Mount Hermon's Dew, v. 3. The Communion of Saints, resembleth Ointment, in the Diffusiveness of its manifold and precious Virtue; but yet it is like Aaron's Ointment, which might not be converted unto a Profane or Common 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 fulfil 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 Agreed, by the Name of Christ, 1 Cor. 1. 10; if they had any Fellowship of the Spirit, Phil. 2. 1, 2; Wondering how they Durst do otherwise, 1 Cor. 6. 1; bidding to mark them who caused Divisions, Ro. 16. 17, and wishing that they were cut of, 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 Ointment is of a Self-spreading Nature among the Royal Priesthood, or Gospel-Saints; but yet he dare not put this Sacred Oil upon Common Persons, or be an intimate Companion for any but such as fear the Lord. But so far forth as men are commendably Brethrens, he counteth it a Good and Pleasant thing, that they should devil together in Unity.  
4. David testifieth concerning the Usefulness of Afflictions. He was in some hopes that the Lord would requited 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 want to be of such a nature: Nay, he had Experienced the Benefit of Affliction, which learned 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 aught 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 as to Light, Rev. 1. 9, 10, and Comfort, Rom. 5. 3, 5; and add to his good Account, Matt. 19 29; and take his Heart of 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 stir 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 God's Tenderness, Psa. 118. 18, & 31. 7; and stirs 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 lest 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 do 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 continued for ever, psa. 49. 11; and in which respect they Bless themselves much, whilst 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 man's Eyes, 2 Cor. 4. 4: and that Rich men are apt to be , 1 Tim. 6. 17, and to fall into many foolish and hurtful Lusts which Drown men in Destruction and Perdition, v. 9  
A gracious heart knoweth, that Richeses are often 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 itself 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 burdensome Body of Death, Rom. 7. 24; that which is the just Matter of 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 Apostasy 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 jest he should be Hanged, or be put upon a  Restitution, but jest be should take the Name of his God in vain, Prov. 30. 9 How shall I do 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 affliction, Psa. 119. 9●; and that there is a great R●w●rd (not only ●y, but also) In the very Act of Keeping God's Commands, Psal. 19 11.  
So also Paul testifieth concerning Duty, not only that it hath all manner of Promises annexed to it, 1 Tim. 4. 8; but also hinteth, that he ●id accounted himself sufficiently Rewarded, if he did but Becomingly accomplish that work which he had in hand, 1 Cor. 9 18.  
A mere Heathen may see into the Native beauty of Moral Virtue, 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 its outward Dress, and he would be Obedient, although he should have nothing but his Labour for his Pains. To do 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 Ways of God, Psal. 138. 5, being ways of pleasantness, Prov. 3. 17, as well as in the Height of Zion, where there is Wheat and Wine and Oil, 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  than the finest Gold, v. 10; and it is heart-rejoicing, v. 8, being sweeter than the Honey and the Honeycomb, v. 10. The Doctrine contained in the Scripture, is True and Right, viz. the very Word of God, 1 Thess. 2. 13: And it is pure or clean, viz. free from any polluting or Human 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 lest 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 than 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 Richeses, 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, just, and good, Rom. 7. 12; and that the Scriptures are the wholesome words of Christ, 1 Tim. 6. 3, given by Inspiration 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 until the appearing of Jesus Christ, v. 14.  
A man after Gods own heart is no Antiscripturist: 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 acquaintance 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 powerful or full of Majesty, v. 4; dividing the flames of fire, v. 7; shaking the Wilderness of Kadesh, v. 8; discovering the Forests, v. 9; breaking the Cedars of Lebanon, v. 5; making the greatest Mountains to skip like young Unicorns, v. 6, and the Hinds to calve, v. 9 By which Voice of the Lord here, David might primarily intent, that terrible Tempest of Thunder, which is elsewhere called the Noise of his Voice, Job 37. 2, and which is ofttimes accompanied 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 God's 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 than have hence hinted to us, that the Word of God Duly preached by his faithful Servants, and accompanied with his Blessing, is very powerful, 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 Brethrens, 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 Terror and Demonstration, 1 Cor. 14. 24, 25: This Voice can Mystically shake the Wilderness of Kadesh; which being a wild and barren place, may fitly typify 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 Forests, by breaking down those thick Boughs and Leaves, that sometimes were an Hiding and Darkening 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, whilst Paul a Prisoner stood preaching at the Bar, 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 Hinds 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 Hinds are therefore fit Types of Timorous 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 reassume their Work, before the Prohibition was recalled, Ezr. 5. 1, 2.  
Th●s seemeth to be the Spiritual import of that Voice of God, which David doth thus Testify 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 powerful, 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 merely Natural, 1 Cor. 2. 14, 15, which are only made up of the first Adam's Perfections, heightened 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, 1 Thess. 5. 20, which worketh effectually in such as do Believe, 1 Thess. 2. 13; although he will not Hear a Stranger's 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 its being called by David's Name, Ezek. 34. 23. The Perfection of which Ministration is reserved until Christ's Personal Appearing, Rev. 22. 16: but will be in its Measure, together with the Jew's 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 days 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 than will these Earthly Gods die like Men, Psal. 82. 6, 7, viz. in a Political and not Personal sense only, 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 than will Command his People's 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 Go will than be seen, as he is both God and King, v. 24; which as his People will than give him the sole Glory of, psa. 98. 1, 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 than can the Righteous do, ps. 11. 3, but only suffer? whose Danger will be so great, as that in their Salvation it will than 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 signify that all God's Israel shall at last come in, v. 27; and though the Singers (or such Professors as have only good Voices, or such who at the Best, do but excel in what is more Natural and Ancient, as Singing than was, these men) shall go Before; yet the Players upon Instruments (or such as are good at Handwork, and Practice; or such who also do excel, 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, but yet very Choice 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 than be in danger of being utterly cut of, 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 than shall this work go on apace; which will be Terrible unto the Wicked, for a Fire will go 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 Wax at his Presence who is the Lord of the whole Earth, Psa. 97. 3, 4, 5: who will than 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 People's foot may be dipped in their Enemy's Blood, v. 23; for in the hand of the Lord there is a Cup, the Dregss whereof the wicked of the Earth shall than 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 ourselves the Houses of God in possession, v. 12. But yet this Dispensation will be very Comforting unto the Saints, who than shall flourish, psa. 72. 7, and whose Horn shall than be Exalted, psa. 75. 10; and who shall than Rejoice because of God's Judgements upon others, psa. 97. 8: for all the Horns of the Wicked shall be than cut of, psa. 75. 10; and the Faces of some shall be filled 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 than shall Kings bring Presents unto God, because of his Temple at Jerusalem, Psa. 68 29; Princes shall than 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 Judgements before mentioned; and therefore the Heavens and Earth and Sea and Field and Trees are all bid to Rejoice at such a time, psa. 96. 11, 12, 13; Prayer also shall than 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 than will Judge uprightly, psa. 75. 2; for the King's Strength loveth Judgement, psa. 99 4; which the poor shall than share in, psa. 72. 2, the poor of the people, and the children of the Needy, v. 4, whom he will than spare and save, v. 13, Redeeming their Soul from Deceit, and precious 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 than, 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 Handful of Corn upon the top of the Mountains, whose Fruit shall shake like Lebanon, v. 16: for than 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 devil in the Wilderness shall Bow before him, v. 9; the Kings of Tarshish (famous for Shipping, Isa. 23. 1, and originally descending from Japhet, 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 Japhet, 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 Father's 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 State will be, that outward Blessings will be accompanied with holy Fear, psa. 67. 7, or that Righteousness and Peace shall than Kiss each other, psa. 85. 10, which Righteousness shall set us in the way of God's Steps, v. 13; and the speaking of which Peace is accompanied with an Exhortation to God's People, not to turn again to Folly, v. 8, that so Glory may devil 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 Scornful 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 rendered; I say this Earth) is no way suitable unto a mere 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 mere Spiritual sense) be called [now] 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 sense, 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 Show (upon the Cross) of his Abolishing the Law of Moses, Col. 2. 14, 15. Yea Christ (when he Ascended) did Really (Than) 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 ways, 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 other see that fully, until Christ's next Appearing, 2 Tim. 4. 1; though Heb. 1. 6, may possibly refer 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 Anointing, and Every true Believer, yea All Mankind in General: and therefore Jesus (in Particular) is fitly mentioned Afterwards, v. 9, though He was principally all along intended; especially since the Visibility of Jesus his being Crowned [than] was merely in a Spiritual sense, 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 sense there. Who further hinteth, that the earnest Expectation of the Creature, waiteth for that Dispensation, Rom. 8. 19, because it shall than 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 Worldly Rule, Authority, Power, v. 24, and Death itself at last, v. 26; and than cometh the End, when he shall have Delivered up the Kingdom to God the Father, v. 24, under whom the Son will than Reign, v. 27; and when all things shall be subdued unto him, than shall the Son also himself be subject unto him, who put all things under him, that God may be All in All, v. 28. Which Testimony of his, is expressly seconded by John and Peter, Act. 3. 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 Judas also intimateth, when he mentioneth the Lord's Coming with ten thousands of his Saints, Judas 14, referring unto Dan. 7. 10, where this Doctrine of the Fifth Kingdom upon Earth, is undeniably 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 fullness 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, than are the Apostles false witnesses, v. 15, and the Believers Faith is vain, v. 14; and if there be no Resurrection of the Dead, than is not Christ Risen, 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 Twinkling 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 devil in us, Rom. 8. 11; which was not only his bore 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 Brethrens, 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) subtly Undermine it, by interpreting it in a mere Spiritual sense, as they did, who said it was already past, 2 Tim. 2. 18, supposing it merely 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 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 rendered. Before which Judgement seat, all must Appear, 2 Cor. 5. 10; and every man's Work will than 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 Another's 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 than will not be Manifest, 1 Tim. 5. 24, 25. And therefore the Saints are now chastened by the Lord, that so they might not than 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 than be no more Sacrifice for sins▪ Heb. 10. 26 but a fearful looking for of Judgement and fiery Indignation▪ v. 27, from him whose Vengeance is, and he will Recompense, v. 30; whose Judgement will than 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 Righteously 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 Judgement 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 usefulness of Afflictions, The danger of Prosperity, The proper Nature of Sin, The Desireableness of Duty, The Nature of God's Law, The Majesty of his Voice, The Glory that is to be Revealed, The Resurrection of the Body, and The last Day of Judgement.  
But than 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 sinful, 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 Moore than the Hairs of his head, psa. 40. 12, or than he was able to Understand, psa. 19 12. But yet through Freegrace, 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 Exemplify, 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 Errors, since though he Knew nothing by himself, yet was he 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 Authorised 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 true.  
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 Ways, psa. 91. 11; but Chase 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 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 denied 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 than under his Power, who hath the power of Death, Heb. 2. 14. And he doth further signify, that these Wicked Angels are very Powerful, 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 Subtlety, 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 was Jealous of those Choice 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 hindered him, 1 Thess. 2. 18. But yet withal he telleth us, that these Principalities are spoilt 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 sum 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. ●; Powerful, whom therefore he styleth, Principalities, Thrones, Dominions and Powers, Col. 1. 16; and yet Gradually differing each from other, as that word Archangel intimateth, 1 Thess. 4. 17. He also informeth us, that their Nature is not Human, Heb. 2. 16; and that by Creation they are superior 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, Col. 1. 16; and are Inferior unto Christ as Mediator, 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 altar his Gospel, Gal. 1. 8; but are his Servants, in a way of ordinary Ministering 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 persuaded, 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 undeniably treat of Christ's Temporal Kingdom, (as is evident from v. 4, compared with Heb. 2. 5, 6,) it may easily be inferred from thence, that this Ninth Psalm do●h handle the Fall of Antichrist, upon whose Ruins 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 lawful 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, etc. And if so, than this word Labben may fitly be applied to the Man of Sin; the Continuance of whose Dispensation is expressly Measured by Moons or Months, Rev. 13. 5, and (as the best Interpreters agreed) 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 hath Always his Leopard-spots, Rev. 13. 2, Jer. 13. 23, which Blemish the Lustre of his Moral Virtues 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 than he was very small; who hath Increased 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 Fullness of his Glory, about the Midst of his 42 Months, since when (or as Christ's Kingdom hath Approached) he hath Decayed exceedingly; and towards the Beginning of his Rise he was scarce Discernible, as Pope P●us the 2● doth confess, Ante Nicenam Synodum, unusquisque sibi vixit, & parvus respectus ad Roman●● E●clesiam habebatur; Before the Nicene Council (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 Silvius, Epist. 288. (7) But the Moon at best, is (according to the 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 devil upon the Earth: and so the Man of Sin is far Inferior 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 Lesle, 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 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 Darkness, 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, whilst 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 denied 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 Civilising many who were Profane, etc. all which must needs be confessed to have been in some sense Precious; only 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 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 Lamb's 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 Threatened with Eternal torments, Rev. 14. 9, 10, 11; whilst 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 that shall come to pass in these latter days, which Joshua's Conflict with those five Kings did than typify. (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 always 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 than shall this mystical Moon or Man of Sin be confounded, when the Lord of Hosts shall Reign in mount Zion, and before his Ancients gloriously, Isa. 24. 23. (16) last, the Moon shall one day cease to shine any more, or at leastwise 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 Agreement, in all those respects before mentioned.  
But than, 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 than 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 than 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 than 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 than Trust in God's Name, v. 10; and Pray unto him, v. 13, 14, 19; and humbly Expect, v. 18; whom the Lord 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 not 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 than 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, showing that he is God, and exalting himself above all that is called God, v. 4; who will be first and principally to be known, by his Forbidding Marriage, and lawful 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 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 Zion, Which Zion, 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 Zion was put to signify the Whole City, (that Seat of Royalty, wherein the Temple was afterwards built,) as also, the whole land of judea, together with the Inhabitants of both. And so this Mount Zion 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 Zion or jerusalem.  
And so David in relation to this Typical Zion (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, 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 want to be. 2ly, Duvid tells us, that this Zion 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 clothed 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 polished, and the like; being Perfected with Christ's Comeliness, as Zion was with Davids, so as that not only Paul, Col. 2. 5, but Christ himself, Cant. 4. 9, seems ravished with the sight of them, especially in the Spring and Summer season of their spiritual flourishing. Thirdly, Davids tells us, that this Mount Zion 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 choicest 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 its Northerly Situation, to be one constitutive part of its Beauty, as David here intimateth, because this doth make them most like to Christ, Phil. 3. 10, who first suffered, and than entered into his Glory, Luke, 24. 26. Fourthly, This Zion 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 choicest Saints by Nature, who are originally Canaanites, Ezek. 16. 3, or the children of God's wrath, Eph. 2. 3. as Canaan was of Noah's curse, Genes. 9 25; strongly possessed 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 perfected, until Christ's Temporal Kingdom shall visibly appear. Fifthly, David tells us, that God was peculiarly the God of Zion, Psa. 146. 10. And this is the Privilege of all true Gospel-Saints, that God is peculiarly Theirs, as they are His; in which regard, not only 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 do so, save such as truly do Believe, Joh. 1. 12. Sixthly, David tells us, that Zion 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 Zion, Psal. 84. 7; and where he did evidence his Greatness, ●s. 99 2. And thus, Christ 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 Zion the Lord would make David's Horn to Bud, and that he had There ordained a Lamp for his Anointed, 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 Zion; so also, his temporal Kingdom shall first put forth or Bud, among his choicest Saints and Churches; who will not there want a Successor, as that word Lamp importeth, 1 King. 15. 4. Eighthly, he tells us, that Zion 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 do perform what they have sometimes Vowed; but Praise waiteth for God in Zion, and unto him shall the vow there be performed, ps. 65. 1. there also Broke 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 choicest 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 Singers as the Players upon Instruments shall be in Zion, 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 only, (as did the Pharisees, Matt. 23. 3, 4.) but these are good at handwork also; and they shall daily more and more increase, 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 Zion will Add 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 satisfy her Poor with Bread, and  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 sense, the Best Saints are distinguished 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 Clothed 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 Zion 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 Palaces 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 Astonished 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 Zion; and that God will make mention of Rahab (or Egypt) and Babylon to them that Know him, This man was Born there; and of Zion 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 signify, partly, that it is a great Honour unto that Professor 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 Zion shall also be able to Produce her Men of Renown, and Two to the other's One. And thus, it is a precious Privilege 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 always been Really their Equals, and shall at last Outstrip them, in all manner of truly Glorious Accomplishments, whether Natural or Moral. Thirteenthly, He tells us, that all God's Springs (as the Best Expositors carry it,) are in this Zion, 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 Wellhead of all those Choicer Scriptural Discoveries, which others have Borrowed of them. Fourteen, He tells us, that Zion is God's Dwelling-place, psa. 76. 2; the City of the Great King, Psal. 48. 2; which he hath Desired for his Habitation, saying, This is my Rest for Ever, here will I Devil 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 Powerful 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 ourselves the Houses of God in possession, Psa. 83. 9, 10, 11, 12: whose House are we, if we Hold fast the Confidence, and the rejoicing of the Hope firm unto the End, Heb. 3. 6. Fifteenthly, David tells us, that this Zion is a Public Blessing to all sorts of Persons; the Salvation of Israel will come out of Zion, Psal. 14. 7, & 53. 6; which Zion 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 Zion 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 Enemy's Hearts, Zech. 9 13. The Purest Saints, though they be lest Esteemed, yet are they the Earth's Salt, which keeps it from 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 whilst they Pluck of, like the Stag in the Fable, they do but thereby strip themselves of their own Safeguard. Lastly, He tells us, that the Sons of Zion were to be carried Captive into Babylon, Psa. 137. 1, who than would be Insulted over, both by the Babylonians, v. 3, and Edomites, v. 7: But yet withal, he addeth, that God will Save Zion, 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 than 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 ruins she shall be Raised, and therefore she heareth and is Glad because of God's Judgements, psa. 97. 8, as she is than Bid to be, psa. 48. 11. And thus this Mystical Zion was to become a Wilderness, Isa. 64. 9; from whence that Voice is heard, H●w are we spoilt, Jer. 9 19; being stripped of all her Beauty, Lam. 1. 6; and Ploughed 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 accounted herself 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 rebuilt upon her own heap, 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 Zion of the Holy One of Israel, Isa. 60. 14; and her Raising will be upon her Enemy's Ruins, because that Time will be the Year of Sion's Controversy, Isa. 34. 8.  
And this is the sum of what David witnesseth concerning Zion: 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 Zion, or this Choicer 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 Firstborn 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 Zion, 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 increasing Glory, v. 4; and though he foresaw that his Immediate Successors would not be such, yet did he verily 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 days, notwithstanding the present and future unworthiness of his own House, which was likely to Prevent its Growth, ver. 5. But on the other side, he saith, that the Sons of Belial (or such as did cast of Christ's Yoke) shall than be all of them as Thorns thrust away and utterly burnt with fire, because they cannot be Taken or Touched, without being sensed 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 than 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 Terror 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 Judgement, 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 far from being offended with those who do Desire that none but Men fearing God might be in Place of Power. He looketh upon 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 Balance 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 Israel's case of old, who soon forgot 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 Judgements 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; 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 showeth us, what a poor vain creature Man is, and Professors themselves as well as others; which he Proveth, not only by Demas his Apostasy, 2 Tim. 4. 10, and others making shipwreck 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 do 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 Idolise 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 Character of a true Saint, whom he describeth first Negatively, Psal. 1. 1, as being one who will neither Sat in the Scorners Seat, which implieth a sinful settlement without Reluctancy; Nor walk in the Council 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 Do no Iniquity, Psal. 119. 3, but are Undefiled 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 David's Judgement. But than he Describeth true Saints Affirmatively; as being such, who have made a Covenant with God by sacrifice, Psal. 50. 5, which was want than to be cut in Twain, and to be passed between, Jer. 34. 18, to signify, what he was worthy of that broke the Covenant, Matth. 24. 51. he also telleth us, that such do 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, psal. 112. 1; showing mercy and Giving, psal. 37. 21; showing Favour and Lending, and yet Guiding such Affairs with Discretion, psal. 112. 5; whose Clothing (or Outside) 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 truly 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 truly 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 Privilege of a fleshly Nature, Phil. 3. 3: and that we are made Partakers of Christ, if we Hold fast the Beginning of our Confidence steadfast unto the End, Heb. 3. 14: and that Christ's Mystical Body increaseth unto the Edifying of itself in Love, Eph. 4. 16, with the Increase of God, Col. 2. 19  
The Man of Sin and his party, will Canonize any for their Money; but a man after God's own Heart, dareth not to make that Holy Ointment 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 ways are always 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, until their Iniquity be found to be Hateful, psa. 36. 2; they love Evil more than Good, ps. 52. 3; and though they may not Do Evil, yet do they not Abhor it, ps. 36. 4. Such Bless the Covetous, whom God abhorreth, psa. 10. 3; trusting in their abundant Richeses, and not in God, psa. 52. 7; scorning in their Prosperity to seek after God, who than 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 Womb, psa. 58. 3, and will not harken to a Reclaiming Voice, v. 4, 5. God's Judgements are far above, out of their Sight, psa. 10. 6; concluding that God is like them, psa. 50. 21, or that he Seethe 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.  
Which 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 Pretence such may make unto Religion, or the Privileges of God's People.  
If any man whatever, be either Grossly profane, 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 doth not Abhor all manner of Iniquity: Such a man (whatever he may seem to be) is in the Scripture-sence a Wicked man; who will be so accounted by men after God's own heart, and than more especially, when that Interest 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 increased, 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 Abhor 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 do 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 leastwise 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 only, they were of all men most Miserable, 1 Cor. 15. 19; as being apt here to be Despised, Defamed, Reviled, buffeted, 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 found fault with such a Portion, jest 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 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 often 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 Richeses 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 Cry, 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; 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 found 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 go, 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 David's Temporal Kingdom in these latter days.  
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, than Heirs, Rom. 8. 17; whose vile Bodies shall be one day changed, Phil. 3. 21, and than they shall appear in Glory, Col. 3. 4, such as never yet entered into the Heart of man to imagine, 1 Cor. 2. 9 Such are at present Blessed 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 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 faithful, 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 always to Abound in God's 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 God's 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 found them out, psal. 21. 8. They shall bring forth falsehood, 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, though never so flourishing, v. 35, 36. They shall be made as a fiery Oven, psa. 21. 9; and shall drink the Dregss of God's 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 multiplied 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 ways, the Lord shall lead them forth with the workers of Iniquity, psa. 125. 5: The Lord knoweth the Proud afar of, 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 Christ's Kingly Interest, the Lord shall have them in Derision, psa. 2. 4, advancing it in despite of them, v. 6, because it is Decreed, v. 7; and than 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, jest 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 days.  
So also Paul telleth us, that the Son of the Bondwoman shall not be Heir with the Son of the Freewoman, 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 always, 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 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 only, as those may do whom yet the Scripture calls Idolaters, because they give that Honour to the Creature, which is only due to God, Eph. 5. 5. Nor doth he only acknowledge this One God, in opposition unto Stocks and Stones, whom Heathens worship; or unto Satan whom Profane 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, showing 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 Expressly hath Commanded; whom therefore Men after Gods own heart, could never yet (in any of those Cases) submit unto, because they have but one Lawgiver, 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 Man's Commands, Tit. 1. 14. 16. And though that Christ's choicest Servants, did Submit unto the Temporal Power of that Roman Dragon, and of the Babylonish Beast, during the time of their Reign, because than 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 than God's Visible Rule (in Israel's hands) was either not set up, Gen. 15. 13. 18, or Interrupted, Jer. 29. 7: Yet towards the Expiration of the Roman Dragon's Reign, Christ's Party made War with him, Rev. 12. 7; and towards the Expiration of the Beast's Reign, Christ's Witnesses make War with him, Rev. 11. 7; because than 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 than the time was come, for Abraham's Anointed Seed, Psa. 105. 15, to possess the Gates of his Enemies, Gen. 22. 17, and for the Lord to Reign in Mount Zion, Mich. 4. 7: Ever after which time Christ's choicest Servants disown the Man of Sin's Temporal (as well as Ecclesiastical) power, because the time is than come, for God to convince the World, that he is the only 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 Only God, if there be any such; and at which time, those Earthly Gods shall all Die like men as to their Politic Capacity, psa. 82. 7, and shall be Proclaimed to be Idols or Graven Images, whose Worshippers will than be Confounded, Psa. 97. 7, as Christ's Kingdom shall be brought into the World, Heb. 1. 6, each Branch of which Kingdom doth manifest unto the World that the Saints God is the Only true God; and therefore though Other Lords Besides Him have had Dominion over them, yet by him (at that time) they will Only 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, until that his Typical Israel was than Anointed to be Supreme 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 Only 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 Increasing Due, and of his People's Duty, Psa. 96. 8. 10.  
2. David witnesseth concerning Gods being a Creator; who hath made us, and not we ourselves, psa. 100 3, with much Dreadful wonder, psa. 139. 14, and Secret Curiosity, v. 15; 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 men's 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 Creator 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 Requited him ill, because he hath made him, Deut. 32. 6: nor making himself more Pure than his Maker, Job. 4. 17, but therefore ascribing Righteousness unto him, Job 36. 3: not striving with his Maker, Isa. 45. 9, who may do 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 God's 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 Spite and Mischief to Requited 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 of, and every word in his tongue, and was acquainted with all his ways, 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 be not Graciously present every where, Numb. 14. 42; and therefore he dares not indulge the most Secret or Pleasant Sin, for the ways of man are before the eyes of the Lord, and he pondereth all his go, Prov. 5. 20, 21.  
4. David doth witness concerning the Greatness of God's Power and Terror. 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 naught, 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 Terror, 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, jest 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 Jealousy, 1 Cor. 10. 22; who is a consuming fire, Heb. 12. 29; and into whose hands it is a fearful thing to fall, Heb. 10. 31; and because that Paul knew his Terror, he therefore persuaded 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 Zion, 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 only, 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 all-sufficiency as to Himself, is largely declared, Psa. 50. 9, 10, 11, 12, who therefore needeth not what Man can do, for the World is his and the fullness thereof. And his all-sufficiency as unto Others, appeareth both in his Provision and Security: David concluded he should not want, because the Lord was his Shepherd, Psa. 23. 1: Nor did he fear what man could do 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 man'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 Grace is able to build men up, Act. 20. 32; and if he be for us, who than 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 do 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 Glorify, because he is Able to do 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 lest of his Chastisements, Job 5. 17; nor yet to fear that he will pervert Justice, Job 8. 3.  
6. David doth testify concerning God's Holiness, even than when himself was seemingly forsaken, Psa. 22. 1, 2, 3. He hath no pleasure in wickedness, neither shall Evil devil 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 Abhor his own Israel, when once they turned Idolaters, Psa. 78. 58, 59; nay, and if David himself should regard ●niquity in his heart, he than 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 Judgements 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 lesle those whom he hath known of all the Families of the Earth, Am. 3. 2.  
7. David doth testify that God is Just and Righteous. The Righteous Lord loveth Righteousness, Psal. 11. 7, and Judgement, 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 Painful for David himself to found 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 God's Judgements are unsearchable, and his Ways passed 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 whereof, is the present Tribulations which they endure, 2 Thess. 1. 4, 5.  
This maketh a gracious Heart to rejoice at the thought of his coming to judge the World with Righteousness, Psa. 96. 10, 11, 12, 13, who than 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 testify 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 always mindful of his Covenant, psa. 111. 5, and doth magnify his Word ●bove all his Name, ps. 138. 2; whom David did therefore resolve to trust in, psa. 56. 3, 4, and did encourage others to do 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 Faithful, 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 World; who is the Governor 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 fullness 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 Sovereignty, 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 hardeneth, ver. 18, which none may found 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, 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 devil 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 sense, 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 Heart accordingly, psa. 10. 17; saving them, ps. 18. 27, with his right hand, psa. 17. 7; for he doth not abhor 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 Only 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 World calls Foolishness, 1 Cor. 1. 23, 24, as the Wisdom of this World is Foolishness with him, 1 Cor. 3. 19, who is God only 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 fullness of Joy, and pleasures for Evermore, psa. 16. 11: and therefore he found it to be good for him to draw nigh to God, whilst 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 accounted it Best to be with, Phil. 1. 23; as being the Fullness 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 satisfy 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 Requited 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 of their Mind, that they may prove what is that Good and Acceptable and Perfect Will of God, Rom. 12. 2; by having no fellowship with the unfruitful works of Darkness, Eph. 5. 10, 11; but being fruitful in every good work, that they may walk worthy of the Lord unto all Pleasing, Col. 1. 10.  
And this is the Sum of what David testifieth concerning God, as he is Essentially considered, or as the Father Son and Spirit are all One God. But than,  
Secondly, David doth also testify 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 signify a Father; under which Peculiar consideration God had not manifested himself to Abraham as his Express Father, nor to his Seed (but only 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 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 concur 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 sense, or as these Three are all one God, 1 Joh. 5. 7: but yet in a special sense, 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, joh. 3. 16, and the Spirit is said to Proceed from both, joh. 15. 26.  
Now men of an Antichristian spirit, do hence appear, not to be men after Gods own Heart, as David was; because they do (virtually at lest) 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 joh. 2. 22. and 4. 3.  
II. David testifieth concerning the Holy Spirit, both as to his Deity and Properties.  
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 applieth 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 Privileges, 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 Rejoice 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. 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 sense Justify 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 man'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 sanctify, 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 often witness: but especially, because it is Holy in itself; 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 often translated) proceeding from the Father; Partly because it acteth Liberaly, as Earthly Nobles or Princes use to do: 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, and in which respect Paul styleth it a Spirit of Grace, Heb. 10. 29.  
III. David testifieth concerning Jesus Christ; both as he is God, and Man, and Mediator.  
First, as he is God; and so David doth expressly call 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 styleth 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 Days, 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 Human 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 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 elsewhere 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 truly 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 denied that he ever was a Proper Angel.  
And as David foretold, that Christ should be very Man, so also, that in that Human 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 Human Nature now in Heaven, is also testified by Paul, when he saith, that he who Descended into the Grave (which only suiteth with Christ's Human 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 agreed with his Godhead strictly taken, nor is it ever used, save with reference unto his Human Nature.  
A man after God's own Heart, will not deny (which yet too many at this day do) that Christ still is, both very God, and also very Man.  
3. Thirdly, David witnesseth concerning Christ, as he is God-man, or Mediator; and that both in a Relative and Absolute respect.  
1. Relatively, or as he stood Related unto this Mediator; 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 Only Lord, 1 Cor. 8. 6; and that no man can truly 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 only in a way of flattering Compliment, as the most do now, and as the worst will one day do, Mat. 7. 22.  
2. David witnesseth concerning Christ the Mediator, as he is Absolutely considered; both in relation to his Spiritual Beauty, his peculiar Privileges, his special Graces, his Usage in the 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 termeth 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 Wisdom and Knowledge are hid in him, Col. 2. 3: who is the Brightness of his Father's Glory, and the express Image of his Person, Heb. 1. 3: in whom all fullness dwelleth, Col. 1. 19, the fullness of the Godhead bodily, Col. 2. 9, and therefore his people are complete 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 do, v. 4, yea even the very Virgins, v. 3.  
2. David witnesseth concerning Christ's peculiar Privileges, 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 Headstone in the Corner, psa. 118. 22, with Acts 4. 11: whom the Father bad, Sat at his Right hand, until he made his Enemies his Footstool, psa. 110. 1; resolving to Advance him, in despite 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 Pre-eminence, v. 18. All which a gracious heart is comfortably acquainted with, as being therein represented by Christ, Eph. 2. 6; or at lest, complete in him, Col. 2. 10, and some way Benefited, Eph. 1. 22, with reference to all those Privileges.  
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 Goodness 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 joh. 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 joh. 2. 17. He delighted to do Gods will with reference unto his sufferings, having his Ears opened, ps. 40. 6. 8, which Paul rendereth 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 than 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, 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, joh. 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 say, 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 only Master in comparison, Mat. 23. 10; nor is he offended with the darkness of his say, but seeketh unto him in such a case for help, as his Disciples were want to do.  
2. David testifieth, that Christ is a Priest for ever after the order of Melchizedeck, ps. 110. 4, with joh 12. 34.  
Which Priesthood of his, Paul also doth witness unto at large, both after Aaron's order, and Melchisedecs; affirming him to be a Merciful and faithful Highpriest, Heb. 2. 17; a Great Highpriest, Heb. 4. 14; an Highpriest of good things to come, Heb. 9 11, who is entered 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 only speak of) doth seem to typify 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 signify unto us, that the Main of Christ's Priesthood (with reference unto Actual Believers, such as Abraham than 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 lawful undertake: all which may than be most Hopefully expected by them, when they shall have made some glorious Conquest; and in particular, when Daniels four Monarches 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 Spoils; which Abraham did freely give him, Gen. 14. 20, reserving nothing for himself, v. 23, save what his men had eaten, v. 24: To signify unto us, that Tithes did Originally shadow out Christ's Due; which Tithes were paid to Levi afterwards, but that Priesthood was only 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 Maintenance by Tithes is now Lawful, 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 consecrated their Gain to him, Mich. 4. 13; reserving nothing thereof unto themselves, save what is Needful 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 chief Three.  
First, Melchizedech was King as well as Priest, and King of Salem, which is King of Peace, Heb. 7. 2; whereas Aaron was Only Priest, whilst Moses was his Lord, Num. 12. 11, or King, Deut. 33. 5: To signify unto us, that Christ is both King and Priest, or a Priest 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 signify unto us, that Christ is such an Highpriest, who is holy, harmless and undefiled, Heb. 7. 26.  
Thirdly and (principally) Melchizedech was a Priest for Ever, as David doth expressly 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 continued by reason of Death, Heb. 7. 23: To signify 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 : who therefore is freely willing to give him all his forenamed Tithes or Deuce: and who also doth 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 Merciful Highpriest; especially since he Ever liveth to make Intercession for them that come unto God by him, Heb. 7. 25.  
3. David doth also testify, concerning Christ's Kingly Office, whom the Father is resolved to set as King in his holy Hill of Zion, 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 Footstool, psa. 110. 1, who shall wound the Heads over many countries', filling the places with their Dead bodies, v. 6; the Sceptre of whose Kingdom is a right Sceptre, and whose Throne shall be for Ever, psa. 45. 6. The Rod of whose strength shall come out of Zion, or whose Kingdom will be set up among a Choicer Remnant, psa. 110. 2, who shall be made willing to receive him, in the Beauties of Holiness, (viz. Solemnly and Publicly, as Temple-worship was want of Old to be performed) and they shall than 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 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 than was merely 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 do (as to its Fullness) till his Appearing, 2 Tim. 4. 1; who than 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 signify, 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 show how David did evidence himself to be such a 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 ways, 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 of 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 man'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 do) but wisely; and who in that rearguard doth outstrip the highest Formalist, or 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 anointed 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 Persecuted 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 called them Brethrens, 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 Oil 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 carried back from thence unto his sheep again. His deserved Commendations do 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 doth not increase his inward Height, so as to make him forget that his Inferiors are still his Brethrens.  
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 brethrens 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 styled himself the lest of the Apostles, 1 Cor. 15. 9; and lesle than the lest 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 Privileges, 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 aught 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 Brethrens, 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 far outstrip him; since Saul was not than 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 lesle to Disrespect them, as many at this day do, (when they they are a little Raised) who yet would be thought to be of David's 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 commandment 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 suspect him in that regard, v. 28.  
A gracious heart doth so attend unto one Duty as not to neglect another. He will fulfil his father's 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 lieth. A notable Instance whereof we have in Paul, who diligently 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, whatever hardships he met with, 2 Cor. 6. 4: nor was he only 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 spoke 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 only 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 Rejoice 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 mortal 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 not be Bold when Present, 2 Cor. 10. 1, 2; fearing jest when he Came, he should be found, what others would not have him be, 2 Cor. 12. 20, and who therefore wrote thus being Absent, jest being Present he should use sharpness, 2 Cor. 13. 10: who bad others that they should not recompense Evil for Evil, Rom. 12. 17, or Avenge themselves v. 19, but overcome Evil with Good, v. 21, as himself was want to do; who told those peevish Galathians, that they had not Injured him at all, Gal. 4. 12: and who Commended the Jews, Rom. 9 4, and 10. 2, although they were his Deadly Enemies, 2 Cor. 11. 24, 26.  
Let those who are of an Envious Revengeful and Passionate Spirit know, that a man after Gods own heart is of another Temper. He can deal Plainly with Offenders, 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 Fierce 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 Politicly command his Passion at some particular time only, as Saul did, 1 Sam. 10. 27; but that which was in Saul a Transient virtue, was in the other a more Habitual Gracious Frame, who did not Indulge or Glory in his being 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 than 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 Goliath, v. 24, because of his great Height, ver. 4, and mighty Armour, v. 5, 6, 7, and big words, v. 8, 9, 10; David than bad that no man's heart should fail, for he would go and fight with him, v. 32, although he was but than 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 lest of Christ's Lambs shall be devoured. He will not pled, 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 only some of the Ammonites (as Saul did, 1 Sam. 11. 11.) who typified some more Inordinate Affections when outrageous; but he will venture upon the Philistines that lie in his very Bosom; nor doth he only face them, (for so did Saul) but he will Manfully resist the stoutest Goliath, 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 chiefly trusteth in the Name or strength of God, v. 45, by which means he Overcomeeth, v. 50, improving that unto the completing 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 truly 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 heartened 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 of those Envious Jews, Act. 13. 45, 46! how undauntedly did he withstand Peter to the face, Gal. 2. 11! and how Courageously did he Preach with much contention, 1 Thess. 2. 2! not running into a Corner, but speaking publicly 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 often, and many times Beaten, 2 Cor. 11. 23, 24; who yet returned unto the same place of Danger afterwards, Act. 14. 5. 21; fight with Beasts at Ephesus after the manner of men, 1 Cor. 15. 32, where he yet Preached publicly, Act. 20. 20, although there were many Adversaries, 1 Cor. 16. 9; not being dissuaded 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 truly 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 threatening 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 Hid that Talon in a secret place, which should have been put forth to Public 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 Spoils, 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: Only he would not spare Sheba, who was a relapsing Rebel, 2 Sam. 20. 1. 21; nor Shimei, who Causelessly had Cursed him in his Afflicted state, 1 Kings 2. 8, 9; nor those who were Guilty of wilful and Perfidious Murder, 2 Sam. 4. 11, 12, 1 King. 2. 5, 6.  
So also Paul wisheth Children to Requited their Parents, for that is Good and Acceptable before God, 1 Tim. 5. 4. And he doth ofttimes exhort the strong, to Bear with the weak, and to permit their sharing with them in common Privileges, Rom. 15. 1, & 14. 1. Nor was he forward to Cut of 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 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 Brethrens according to the flesh, Rom. 9 3.  
It is a sad Sign to be without Natural Affection, Rom. 1. 30: nor are they truly interested in God's forgiving Grace, who do not forgive an Offending Brother, Matt. 18. 35, when truly Penitent, Luke 17. 4. The Elect of God are full of Bowels, Col. 3. 12; who aught to lay down their Lives for their Brethrens, 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 Thankful 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 want 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 show 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 Brethrens were slain for his sake, he undertook his safeguard, 1 Sam. 22. 22, 23, and did Continued him in his Father's Place, viz. the Priesthood, 1 Sam. 23. 9: only he wisely advanced Zadok afterwards, above Abiathar, 1 Chron. 24. 3, 4, 6. though Zadok fell not in with him until 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 faithful when Abiathar fell of, 1 Kings 1. 7, 8, who therefore was a Type of God's faithful Servants in a time of General Apostasy, 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 paid Publius for his courteous Entertainment, Act. 28. 7, 8; and Recommended Phoebe unto his Friends, as having been a Succourer of him, Rom. 16. 1, 2, and hearty thanked those who for his Life had laid down their own Necks, v. 3, 4; and Prayed for such as had Refreshed 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 Grateful Disposition, and doth not forget any of his loving Friends; but yet he doth more especially Respect those of a Choicer spirit, whom he will carefully Restore unto their Right of High-Priesthood (or Highest Reputation) above all selfseeking and false hearted Professors, although these may Outstrip 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 Goliath, 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 King's Son-in-law, until he was strongly urged thereunto, 1 Sam. 18. 22, 23. Indeed he did not Dissemblingly Compliment, when Samuel Anointed him, 1 Sam. 16. 13, as Saul did, 1 Sam. 9 21; but yet he came not among the rest of his Brethrens than, till he was sent for, 1 Sam. 16. 11, 12. And when Saul was Removed, without his being Active therein, he only came and dwelled in Hebron, and waited till the men of Judah did of their own Accord anoint him King, 2 Sam. 2. 3, 4; where he did only defend himself against Saul's House, until 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, until he was Called 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 spite 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, until 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 God's right hand (in a way of Mystical Advancement only) 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, until 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 bore 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 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 than 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 itself 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 than 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 than at work for Israel's good, Designing thereby to Gain the Jews, 1 Cor. 9 20: and if he had not been suspiciously Prevented by those carnal Jews, (as David was by the Philistian Lords) he would hereby soon have undermined their whole Mosaical Worship, as his following Practice did fully evidence. And as Himself was thus Publicly useful, so doth he bid others also that they should Chief desire those Gifts, 1 Cor. 14. 1, by which they might most Edify, 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 elsewhere 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 public 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 denied 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 public Spirit, and that secret Love which they still have had unto the Truths of Christ.  
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 than 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 careful 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 hindered from coming to Corinth according to his Promise, he maketh a great stir to vindicate himself from using Lightness, 2 Cor. 1. 17, which he was taught to eat, 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 Glorify this Faithful 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 do) 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 deal, or who do 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 sense. Though Saul was very great Professor in his time, yet David styleth 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 downright 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 Inferiors: nor would he Passionately Retort upon them, though they did somewhat more severely smite him with the Rod of their mouth: nor would he than complain of being Wounded, but would accounted such applications Medicinal, or like unto sweet Healing Oil: nor would be watch his opportunity to be Avenged upon such faithful friends, but would Requited them in their Afflicted state, when men of a Revengful spirit would most Insult. Nor did he only say thus in words, (as many false hearts will do) 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 lest show 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 spoke 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, jest 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 than made no Reply, and who afterwards doth highly commend Paul for his Depth and Wisdom, 2 Pet. 3. 15, 16, though he had Branded him to all Posterity for his Hypocrisy, 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 want to stammer at a Reproof, Isa. 32. 4; and the lest Child shall be able to lead them, who have been want 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 Conquerors, 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 do, and as his Enemy hath done to him. And when his sick child was Dead, he ceased than 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 do. 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 Satisfy his Inordinate desire with such a Costly cup, but poured it out unto the Lord, v. 16, 17. A Gracious heart will tremble to Indulge a Lustful 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 Brethrens, as others which have no Hope, 1 Thess. 4. 13; nor would he have a Penitent Offender 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 lesle 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 lesle 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 jest 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 man's Money or apparel, 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 Christ's 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 herself 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 Judgement, v. 20; who doth preserve from sin, Prov. 4. 6, and is an Ornament of Grace, v. 9; with whom are Richeses and Honour, Prov. 8. 18, and who will give at last a Crown of Glory, Prov. 4. 9: which highly commended wisdom, the Arrians themselves (as well as others) confess to be chief meant of Christ, in whom are hid all the treasures of Wisdom, Col. 2. 3, and who is expressly 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 advice 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 after-fall, 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 of for ever, in case he did forsake him, 1 Chron. 28. 9  
Men of a Worldly spirit, are spiritually unnatural unto their Children, only Providing for outward Greatness and Moral Education at the best: but a man after Gods own heart, doth chief 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 days.  
So also, Paul biddeth Parents to bring up their Children in the Nurture and Admonition of the 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 careful 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 show, and according to what than 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 Zion▪) might not enter, 2 Sam. 5. 6. 8; to signify, that he would not Harbour men spiritually Blind and Lame, (such as those Pharisees were, Matt. 15. 14.) who hindered him (as he was the Type of Christ) from being possessed of that Zion 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 devil with him, nor tarry in his sight, ps. 101. 7, but that his Eyes should be upon the faithful of the Land, that they might devil 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 Household, v. 20. Nor was he wanting to do them Right, witness his sore Avenging of that Abuse which some of 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 Devil 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 Family-duties; 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 than) from Kiriath-jearim into Zion, 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 Prophet, Act. 2. 30, yet did he not Disdain to Advice 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  Power, until his People were made Willing, not more than Christ doth, psa. 110. 3.  
So also, when Paul was about to fetch (into Mystical Zion) 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 only 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 persuaded 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 alleged 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 lesle constrain the Will) until the Judgement 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 departed from him, psal. 6. 8, and resolving Early to Destroy them, ps. 101. 8, or at leastwise to Cut of 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 Woeful misery, when he was constrained to devil 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 to Mary, 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 its 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 than 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 Useful, in a way of Instructing and Encouraging others, from his own Experiences. He biddeth Kings and Judges to Kiss the Son, jest he be Angry, Psa. 2. 10, 11. He biddeth others to stand in 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, Lovingkindness and Truth of God, and did not Hid 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 wonderful Works, psa. 107. 2, viz. Captives, ver. 10, Sick-men, v. 17, Seamen, 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 do, v. 11; and laboureth to make the Brutish understand, psa. 94. 8, and would have All to hear Christ's voice To Day, and not to harden their hearts, as heretofore, psal. 95. 7, 8. He would have upright hearts to Rejoice 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 publicly, and from house to house, 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 do confer 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 than mindful 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 go 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 than remember Zion, and prayed for the Building of Jerusalem, v. 28. Nay when he lay upon his Deathbed, as his last words did evidence his Public Spirit, 2 Sam. 23. 1. 3; so his Last Prayer, psa. 72. 20, was chief for the Advancement of Christ's Interest (as the whole Body of that Psalm doth show) 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 only 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 Rejoice for Joy with her, Isa. 66. 10.  
20. David did Rejoice 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 rejoiced 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 than seen with Joy, v. 17. But he was Grieved, when he beheld Transgressor's, because they kept not God's Word, psa. 119. 158; and Horror 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 hardhearted Jews, Rom. 9 2. 4; for whom he hearty 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 Rejoicing, 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 steadfastness was his Life, and consequently their Fall would be his Death, at leastwise 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 mere Carnal man may selfishly rejoice 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 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 Outstrip 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 Compel 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 Sum 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 show 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 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 ways 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 ways together, (as if he did at last Degenerate) but only in a way of comparing David's ways (which were first) with the Idolatrous ways of his Sons and Successors; for David himself was Zealous against Idolatry unto his Last. He knew that their Sorrows shall be multiplied 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 men's 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 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 Jealousy, 1 Cor. 10. 22. Nor would Paul have Christians to eat that Meat (although its 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, jest 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 Man'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 only. They are not free to keep up the Names of Idols, by which our Days and Months are Heathenishly called. They will have no Communion with Man's Inventions in God's Service, under any pretence 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 Man's Religious Prohibitions or Commands, to be a Beheading of Christ, who is their Only 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 Often being overtaken with it) is in a more Peculiar manner His, he chief studyeth to Preserve himself therefrom accordingly. He knoweth that Ordinary Philistian Lusts will soon Run, if their Goliath be once conquered, and therefore he first Encountreth with this Champion, and ceaseth not until he hath Overcome him. He knoweth, that His Sin is the Old man's Fat and Blood, which the Lord doth more especially require, Leu. 2. 27, and therefore he will sacrifice it to him. He knoweth, that most Professors do Pled for this, and therefore he will not Spare it, that so he might do something singular, or Moore 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 Departed from his God, but Kept his ways, 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 Workers of Iniquity, who turn Aside unto their crooked ways, 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 lest Transgression is some kind of Drawing back or Departing from the Lord; but to do so wickedly, or unto Perdition, doth import some Greater miscarriage, either as to the Matter or Manner of such a Failing; in both which respects, a man after Gods own 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 do Rebel 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 than go and serve other Gods, though others bid him do 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 departed 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 enough to salve the truth of this Position, that a man after Gods own heart, doth not Wickedly Departed 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 fallen 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 lest 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 do not Run after Evil, Isa. 59 7. He may be sold under sin, Rom. 7. 14; but he doth not cell 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 only 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 Ways, ps. 39 1. He hated Vain Thoughts, psal. 119. 113; and God's Testimonies were his Meditation, v. 99; whose eyes prevented the night-watches that he might Meditate in the Word 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 always 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 far 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 Ways, 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 Try him and know his Thoughts, and see if there were any wicked way in him, psa. 139. 23, 24. He had acknowledged before, that God was acquainted with all his ways, 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, jest 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 persuaded, 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 reinss and heart, v. 2.  
So also Paul did not Judge himself, and though he knew nothing by himself, yet did he not therefore Justify 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 show himself Approved unto, 2 Tim. 2. 15, by whom he must be one day Judged, and whom he would therefore have to search and Try 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 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 merely because he feared an exacter Scrutiny at Christ's Tribunal; but because he would rectify what is amiss, and be led in the way everlasting, psa. 139. 24.  
7. David was loath 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 show him all his ways, Psa. 25. 4; for which end he waited upon him all the day, v. 5, and promised that he than would keep God's Law, unto the End, Psal. 119. 33, 34; to show that he rested not in a bore 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, lest their Deeds should be Reproved, Joh. 3. 20; or when they have asked, What is the Truth? they will not Tarry for an Answer, Joh. 18. 38, or do not receive the Love thereof, 2 Thess. 2. 10. But a Gracious heart doth Cry 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 than say, he seethe not, but earnestly desireth to be Informed, that so he might not Err through Ignorance. He seeketh for Direction with an Upright heart, and doth what in him lieth to be found in every of Christ's ways, 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 inclined 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, jest he and his People should prove Forgetful, 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 Inclining 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 not to Jerusalem (where the Jewish Apostles were) till Three years after, Gal. 1. 17, 18, where having stayed but fifteen Days, v. 18, he came not more there of Fourteen years, Gal. 2. 1; one principal reason whereof, was, jest he should have run in vain, v. 2, or jest Peter, James and John (who were men of a Legal Spirit) should have Tempted him to Judaize, and therefore he might Avoid them, until he was now competently fortified against that Temptation. And as he was thus Cautious himself, so also he advised others to eat what might be an Occasion of their stumbling. He was afraid jest some should be Beguiled by the false Apostles, as Eve was, by being the Serpent's 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, jest his heart should be enticed to Idolatry, Job 31. 26, 27. Agur would not be over Rich, jest being full he should Deny the Lord, Prov. 30. 8, 9 Nor will a Wise man come Nigh the Door of an Harlot's house (in the Letter or Mystery) for fear of being almost in All 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 Ways were Directed to keep God's Statutes, because he was Commanded so to do, Psa. 119. 4, 5. With his whole heart did he seek to God, that he might not Wander from his Commandments, psa. 119. 10. And being sensible that he had gone Astray, he hearty 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 purify 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 Chief feared Presumptuous Sins and Great transgressions, jest they should have dominion over him, psal. 19 13.  
And though Paul would have Professors to Avoid those Lesser Evils which he termeth 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 ofttimes 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 ware 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 Lest of Christ's Commands, and yet he Chief 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 lest Moat doth make him weep, because his Eye is Tender, and not because he would thereby seek to Hid 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 Hypocrisy. 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. He was Purposed that his Mouth should not transgress, psal. 17. 3; but yet jest his Foot should slip, he prayeth that God would Hold up his Go, 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 jest 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 fight men 2 Chro. 17. 14, 15, 16, 17, 18; and yet when he encountered with his Adversary, his Eyes were up unto the Lord, as if he had no might, and knew not what to do, 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 always 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 careful 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 Ways, v. 15. He knew the force of a serious Covenant, and therefore he desired not to be at a Lose end, as false hearts use to do. 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 Departed 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 Soldiers, that they could not be Saved, except the Seamen did continued 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, jest he should be a Castaway, 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 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 careful 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 Quickened, 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 sinful 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 Threatened Slaughter, v. 1, and 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 Glorify 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 Rejoiceth, when his unlawful Devices are not brought to pass. He only Mourneth over such Attempts, and Blesseth God as hearty for Hedging up Hell's way with Thorns, as for Enlargement in his way to Heaven. Nor doth he thus to Pacify his Lust, when he cannot Satisfy 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 only, as Darius was, in the case of Daniel, Dan. 6. 23; but he doth Always 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, whilst under the power of his Temptation.  
14. When David was overpowred by his men, to cut of 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 Numbering 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 of, what some were not Ashamed to Practise, Eph. 5. 12; and who did Burn with holy Zeal, until 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 sinful Imaginations, than others are of wicked Actions. Not sooner hath Satan foiled him, but presently he crieth out, What have I done? Every the lest 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 always shaketh when Turned from him, as doth the Needle touched with the Loadstone: 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 Hid it, psa. 32. 5, or Translate it upon Others, but took it wholly to Himself, 1 Chro. 21. 17, though Satan did than 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 wasted the Church of God exceedingly, Gal. 1. 13; shutting the Saints up in Prison, consenting to their Death, punishing them often 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 doleful Effects of such a Silence, psa. 32. 3, 4, and that the Lord will have Iniquity to be Acknowledged, Jer. 3. 13, who than 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 only, 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 Days after, ver. 9 Nor was it some violent Pang, but when he had obtained Mercy, yet did he style himself the Chief of Sinners still, 1 Tim. 1. 13, 14, 15.  
Sin maketh God to cry 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 Joint; who therefore must needs be in very great Pain, until 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 only 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 days, for that which he is yet Persuaded is Done away.  
17. David did chief mourn for Sin, as it related unto God, against Whom (and Him Only) he had Sinned, as himself confesseth, psa. 51. 4: Which cannot be meant, as if he thought he had not sinned against Vriah also; but merely, 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 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 Only, have I sinned.  
So also Paul doth not tell us what sorrows he had brought upon himself, but only 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 truly fear the Lord, are also said to think upon his Name, Mal. 3. 16; the Dishonouring whereof by Sin, is that which chief 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 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 than 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 signify 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 duly 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 remembered still, Act. 26. 10, what he had done amiss when Young, Act. 7. 58. Nor did he think, that Infants are acquitted from the Gild 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 forgetful 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 Errors, 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 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, merely because he Thinketh it not to be so. He knoweth, that sins of Ignorance were to be Sacrificed for of Old, Leu. 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 its knowledge) is first bound to understand, and than to practise, Rom. 14. 5. And though an Erroneous Scruple may stop a Lawful action, Rom. 14. 23; yet he that Knew not his Master's will, and did commit things worthy of Stripes, is liable to be Beaten, although with lesser Stripes, Luke 12. 48. And therefore a Gracious heart will both Acknowledge those Errors 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 sum of David's Grace-evidencing Carriage towards God, in relation unto Sin.  
But than 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 Patiented than, psa. 38. 12, 13, 14; but also (which is very strange, considering the Dispensation he lived under) that he rejoiced to do 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 showeth) Aijel Shachar, or the Hind of the Morning: to signify, with what Inward Cheerfulness 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 Rejoice 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 only so, but he did also Glory in his Tribulation, Rom. 5. 3, and desired to Glory in Nothing else, Gal. 6. 14; being chief ambitious of Knowing the fellowship of Christ's Sufferings, and of being made Conformable unto his Death, Phil. 3. 10.  
A Gracious Heart may Cry, 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 Cheerfully 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 Prefer 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 tenor 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 Ox or Bullock; and therefore he would Magnify 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 was delighted in Burnt-Offering, Psalm. 51. 16, 17.  
So also, Paul knew that Legal Holiness was only 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 Only 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 Privileges 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 only were Imposed until 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 only the Shadows of Good things, Heb. 10. 1: now a Gracious heart is not satisfied with a mere Form of Godliness, 2 Tim. 3. 5, or show 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. 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 show 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 want to be Accounted of, merely according to their Number, 1 Kings 8. 63: but a Gracious Heart is not satisfied, with Praying so Often, 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 Do 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 only of Obedience.  
Legal Sacrifices were Deputed in the stead of Others, Leu. 16. 11. 15, who should have supplied 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 do, 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 mere 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 do, 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 with what a mere Natural man can do, and with what the Generality of Professors do attain unto. Thus much in the General.  
Particu: But than 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: eyeing 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 Twofold Amen, psa. 89. 52, when himself was seemingly Abhorred, v. 38, and his Covenant made voided, v. 39  
So also, Paul laid his Liberty and Life at God's feet, 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 than when his Sufferings abounded also, v. 5.  
Let all Impatient Spirits know, that a man after God's own Heart is of another Disposition. 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, Leu. 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 bade him go up against the Philistims, 2 Sam. 5. 19; yet when they came up Again, v. 22, he sought unto the Lord a Second time, 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 Always, yea when his Heart was Overwhelmed, Psal. 61. 2; and when others became his unworthy Adversaries, that Cross wind drove him into this safe Harbour of Prayer, Psa. 109. 4. Nor did he only Pray for Outward good things, but chief for Spiritual Blessings, and was Earnest for Grace as well as Comfort, first begging a New heart, psa. 51. 10, and than the Joy of God's Salvation, v. 12; being as Loath to loose 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 remembering 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 overhasty for an Answer, but Waited patiently, Psa. 40. 1; resolving to wait upon his Name, Psa. 52. 9; yea Truly his Soul waited upon God, Psa. 62. 1, and as the eyes of Servants upon their Masters, until he should have Mercy on him, Psa. 123. 2.  
An Hypocrite will not Pray Always, Job 27. 10; but a Gracious heart beginneth every of his undertake with solemn Prayer. He knoweth 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 satisfy his Desires. And thus he doth, upon every fresh occasion, and not only Once for all; more Narrowly enquiring after that, which some would Dissuade him from, upon the account of Self-preservation. Temptations do only 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 chief in his Eye; who would have Peace, but (Principally) Grace, begging (as David did) that his Heart might be not only sound, Psa. 119. 80, but also Quickened, 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 only Pray, when God is Quick of Hearing, but when he Heareth not, Psal. 22. 2; accounting it his Duty still, at leastwise Patiently to Wait God's Leisure.  
And such a man was Paul; who was for Prayer, not only 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 patiented Waiting, Eph. 6. 18.  
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, Truly 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 bade him Go, 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 do, 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 Confer with Flesh and Blood about it, Gal. 1. 16; and when the Spirit did forbidden his going into Bythinia, Act. 16. 7, he also complied with that heavenly Prohibition, v. 8; in answer to those Titles of King and Lord, which he doth often give to Christ, whose Servant he doth Every where profess himself to be.  
Men use to say (in way of Compliment) 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 an Immediate compliance with it. He is not only a Retainer unto Christ, wearing his Livery, and Living at his own Command; but he is one of Christ's Household Servants, waiting for his Master's Order, and carefully putting it in Execution. The Lord is his Shepherd, psa. 20. 1, without whose Leading, he will not force into the Greenest pasture, v. 2; but he will follow him into the Shambleses, psa. 44. 22. Nor is he thus Obedient, because he is overpowered, as Balaam was, in Blessing Israel, Num. 24. 13, which therefore made him to make a Virtue 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 Freegrace 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 leapt over a Wall, v. 29; whose Gentleness had made him Great, v. 35, and who had subdued under him those that risen 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 show 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 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 only Conclude, v. 20, with Blessing him, who had not Turned away his Prayer, nor his Mercy from him, without hinting in the lest, 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 Successful, 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 Do, Philip. 2. 13; not being sufficient to Think any thing as of ourselves, 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 Richeses 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 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 Thankful, 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 Virtuous achievements, 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 do only 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 Faithful unto the Lord, and careful 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 Zion the Vow should be performed unto God, psal. 65. 1, however it might be slighted otherwhere; 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 Faithful, 1 Cor. 7. 25; which he did evidence, not only 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 Terror, as Israel was, Deut. 5. 27; whose heart was not yet steadfast 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 Error, 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 himself to be after God's own heart, who is Always Mindful of his Covenant, psa. 111. 5. Those are Rejected Ephraimites, who compass God about with Lies; whilst Judah yet Ruleth with him, and is Faithful 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 than more Especially, when he was Afraid, psal. 56. 3, which made him not to fear what Man could do 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 spoke 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 Mother's 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 Days, 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 Cry, 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 People should set themselves against him round about, psa. 3. 6; not Doubting to Overcome that Great Goliath, 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 Spoke, 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 strengthening 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 only had he Hope in Christ, 1 Cor. 15. 19, but did rejoice 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 than 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 persuaded 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 spoke, 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 enlightened into, and therefore speak what with Sobriety they have Believed; whilst 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 Dedicated 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 completed 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 only prosecute, and briefly touch the other in the close of this Particular.  
Now than, 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 always 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 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 useful, although Inferior.  
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 , with respect unto what those are chief 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 chief 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 Saint's 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 fallen to Jacob's share, and so shall be to all Eternity, viz. more Spiritual, Eph. 1. 3.  
The Moabites and Ammonites are chief noted for their being the Fruit of L●t's Daughters Inordinate desire of Children. And so they fitly answer to those Inordinate and fleshly lusts which war against the Soul, and which the Best are ●id to take heed of, 1 Pet. 2. 11.  
The Philistines are chief 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 chief 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 chief 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 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 useful, 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 Increased 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 add 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 Dedicated 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 sense) did shadow out Christ's Body, both Natural, Joh. 2. 19 21, and Mystical, 1 Cor. 3. 16, 17; but in a Stricter sense, that Temple was a Double Type, relating unto the Beginning and Ending of Christ's Whole Dispensation. Firstly, it was a Type of that Outward Glory in Gospel times which God bestowed upon his Saints and Churches in the days of Constantine, which Glory was destroyed by Mystical Babylon (as Solomon's Temple was by Nabuchadnezzar,) and is to be Restored again (as that of Old in the Letter was) together with the Return of that Babylonish Captivity. But than ultimately, or at the Last, that Temple of Solomon did typify 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 truly Gracious heart doth Dedicated his forenamed Gifts and Spoils unto the Service of God's Temple: that is, he doth design to Glorify 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 sinful 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 mere self-satisfying way, and improving their outward Interest, as Saul once did his, unto the Promotion of good David, merely because he did Refresh high, 1 Sam. 16. 21, 22, 23: and though some more refined Natural man may Dedicated some part of his Spoils unto the Lord, as Saul and Abner did, 1 Chro. 26. 28, yet is it only 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 Virtues, and the more External part or Form of Godliness.  
But now a truly 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 cheerful 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 Dedicated 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 leastwise Brass) not only from his Friend, viz. the Remainder of the first Adam's good Nature in him; but more especially 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 Brethrens, 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 rendering 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 Upright,) that Others may learn to use the Bow, 2 Sam. 1. 17, 18, and Timely resist such 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 Zion in the latter days, shall Thresh the forenamed Nations, (viz. their Edomitish false Brethrens, their Moabitish persecuting Kindred, their Indulged Malignant Philistines, their Amalekitish Worldly friends, and their Syrian (or Assyrian) Diabolical Enemies,) they shall than Consecrated their Gain and Substance to the Lord, Mic. 4. 11, 12, 13, and shall not raise a Private Interest upon the others Ruins, as did the Little Horn, Dan. 7. 24, unto the Lords Dishonour and his People's 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 Public good and benefit of Present and After-ages.  
8. David did Magnify 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 his ways 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; rejoicing thereat as one that findeth great Spoil, 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 got 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 only, but not for All, at leastwise not a Perfect or Only Rule; by which they sadly evidence that there is no Light in them, Isa. 8. 20, whilst they Pretend to be Discharged therefrom, because of the Daystar 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, until Christ's Personal Appearance, who Than is called the Bright and Morningstar, Rev. 22. 16; till when, himself sadly Denounceth against those, v. 18, 19, 20, who either Add unto, or Take away from the Words of that Finishing Book, which they are guilty of, who Cry up any other Rule, and Decry 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 Only 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 Try 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 Counselors, 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 only 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.  
9 David delighted in God's Instituted Solemn and Public 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 Devil in his Courts, psa. 65. 4. He was Glad when others said unto him, Let us go 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 Only object of his Desire, that he might Devil there all his Life, to behold the Beauty of the Lord, and to Inquire in his Temple, Psa. 27. 4. And when he was Driven from this Worship into a Dry and Thirsty Land, Psa. 63. 1; his Soul did than chief 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 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, until 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 bore 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 infer, 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 than compose Another Song, 1 Chro. 16. 7; the first fifteen verses whereof, are the first fifteen verses of his hundred and fifth Psalm; only David doth (in this Song) bid the People to be Mindful of that Covenant, 1 Chro. 16. 15, which (in the Other Psalm) he saith that God had Remembered 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 infer, that all those Psalms beforenamed were of David's penning, although his Name be not Prefixed to them; and that the Ninety sixth Psalms (which treateth of Christ's Coming to Judge the Earth, v. 10, 11, 12, 13,) doth Plainly refer unto a Time● on this side Christ's Personal Appearing, viz. whilst 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 until 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 do, 1 Chro. 22. 8, he yet did evidence his Zeal, in his Preparing for that House, an hundred 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 Lordsday or First Day of the week, wherein he Joined 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 mere Human 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 Pled to be Exempted, 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; Antiscripturists, 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 mere Formal Professors, 2 Tim. 3. 5, not being satisfied with the bore Outside of Godliness, without its Power, not more than David was with the Tabernacle Alone, without the Ark, which was the Ark of God's 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 Saintlike) Gentleness, v. 1, or at leastwise Spiritual Compulsion only, 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 carried 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 Rejoiced, when Himself (instead of David's Fast) 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 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 days 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 only 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, until Christ came in Person or in the Flesh, Heb. 10. 9: and than it is not likely, that Christ's own Dispensation or Institutions shall be Lawfully Taken away, by any other but Himself, which therefore aught to be Held fast until He Come, Rev. 2. 25. He knoweth, that the Gospel-Temple (which signifieth Instituted Worship) was not Destroyed (in Mystical Babylon) but only shut up, (as the Jewish Worship was in Literal Babylon) which is seen Opened afterwards, Rev. 11. 19, to signify its being still in force; even under the Seventh Trumpet, v. 15. He knoweth, that the Lords Supper is Enjoined as a Memorial of Christ's Death until he Come, 1 Cor. 11. 26; whose Coming in the Spirit only, cannot be there intended, both because he was so come already, and because his Spiritual coming doth no way suit with his Bodily death: and therefore a true Christian will not Destroy the lest 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 Human 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 outlive 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 Always been the Disposition of a Gracious heart, so it will much more evidently appear (in all those  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 Vzzah, v. 7; and Michal's scoffing at his self-uncovering Zeal, v. 20. made him Resolve to be yet Moore Vile, in such a way, v. 22. Because others endeavoured to make voided God's Law, 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 Smoke, 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 Rob 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 God's 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, buffeted, 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 as a Whetstone to all true Valour, and a Gracious heart is truly Noble. His heart may fail him for a while, as Peter's did; but that Recoil doth make his next onset the more Courageous.  
11. David did highly Prize God's Love; which he accounted Excellent, Psa. 36. 7; able to make his Broken bones Rejoice, 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 Lovingkindness is better than Life, psa. 63. 3; who therefore was Troubled, when God did Hid his face, psal. 30. 7; and only 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 chief Live by his Heavenly Father's Love; which putteth more Gladness into his heart, than when the Worldling's Corn and Wine increaseth, ps. 4. 7. Christ's left hand under his head doth nothing so much refresh him, as his right-hand Embrace, 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 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 Lovesick 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 fullness 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 than he had All, and was Full and did Abound, v. 18.  
Contentment is joined with Godliness, 1 Tim. 6. 6; and whilst 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 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 Transgressor's God's ways, upon his own being upheld with his free Spirit, Psa. 51. 12, 13: earnestly begging that he might always devil in God's House, because he was assured that God would Hid him in the time of Trouble, psal. 27. 4, 5: who also bad all the workers of Iniquity to Departed from him, because the Lord had heard the voice 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: exhorting them to Mortify 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, Judas 4; and Kicketh when he is waxed 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 than 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 Privilege 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 a due sense of his many sinful Infirmities. And though he had more understanding than all his Teachers, psa. 119. 99; yet did he confess, that some Knowledge was too Wonderful 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 accounted his most Costly Service to be a special Privilege, 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 passed 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 aught, 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 God's 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  his own earnest longing, Rom. 1. 11.  
The Natural man's Privileges, do lift up his heart before the Lord: so also do his Parts and 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 God's 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 Justify him in the sight of God: since this is Expressly meant, of not being Justified in God's 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 only: nor can David here be thought to pray, that God would not Judge him (as the Papists pled) 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 Only beg, that he might not be Judged according to his own Best obedience, for than he never should be Justified in the sight of God. And as he doth (in that respect) renounce his own righteousness, so doth he elsewhere pronounce him blessed whose transgression is Forgiven, whose sin is Covered, Psal. 32. 1. which Cover cannot be meant of inherent righteousness, Partly because this Covering here, is manifestly of the same import with being forgiven; now Sanctification and Pardon, are two Divers 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 universally denied to be that [For Which] a man is Justified in God's 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 pled,) 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 than Works are denied Afterwards; to signify, 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 in the Reasons for which they are denied; (viz. 1, Jest 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 only are such as we are created unto in Christ Jesus; which God only 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 otherways; for Bellarmine himself confesseth, it is not the Ceremonial Law which saith, Do 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 Dissuade 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 than Fallen from Grace, Gal. 5. 4; which evidenceth sufficiently, that they never intended to Renounce the help of Grace or their state of Renovation.  
Nor doth he Contradict this Denial of All Works in point of Justification, in any other place; however some would said improve an Appearance of that nature. He doth indeed tell the hypocritical Jew, that, Not the Hearers of the Law are just before God, but the Doers thereof shall be Justified, Rom. 2. 13: not to feed such with a vain hope of being Justified by Works; but merely to convince those of Unrighteousness, who boasted of their bore Hearing the Law, which could not Justify without the Doing of it, according to the Jews own Principles, and the tenor of their Legal Covenant. He also telleth us, that we are not Justified or Saved by works of Righteousness which we have done, Tit. 3. 5; not merely to exclude those works which had been formerly done without the help of Grace; but only to show, that no man can pled his being saved, by any works that he Hath done, but that we are Justified by God's mere Grace or Favour, v. 7, and not by our being Renewed; for than it should have run thus, That being justified Thereby, viz. our Regeneration, v. 5, 6, which doth Immediately go before. So also he telleth us, that we are Justified by Faith, Rom. 5. 1: but not as it is a Work or Formal Cause to be Justified by, but merely as an Instrument to lay hold upon that Righteousness which God hath provided by Jesus Christ. He also termeth those works Flesh, by which some thought to be Justified in the sight of God, Gal. 3. 3: not only to Deny those works which were done without the help of God's Spirit; but merely to Disgrace all manner of Works whatever, in point of Justification; since the most Spiritual works themselves do deserve to be called Flesh, in such a respect.  
2. As to the Affirmative, Paul telleth us, that Faith alone (as it layeth hold upon a Righteousness Imputed) doth Justify before the Lord, in opposition to all those works which he hath formerly Denied. He plainly showeth, that Christ doth Answer unto Adam, as a Public person▪ representing all his Seed, Rom. 5. 14; and that the Righteousness of Christ which Justifieth unto Life, doth Answer to Adam's Offence which brought forth Condemnation, v. 18; and that Christ's Obedience doth make his seed Righteous, as Adam's Disobedience did make his Seed Sinners, v. 19: now we were all made Sinners, by that One act of Adam's eating the forbidden Fruit, severed from that Inherent Sin received from him, as the Just Punishment of his first transgression, v. 12; and therefore (by the Rule of Opposition, hinted in that word, So,) all Christ's Seed are made (or constituted, as the Greek word signifieth,) Righteous, by the Obedience of One, viz. Christ, severed from that Inherent Righteousness, which is received from him, as the deserved Fruit of his Obedience.  
And to the same purpose Paul elsewhere telleth us, that the Righteousness of God by Faith, is (not In, but) Upon all them that do Believe, Rom. 3. 22; and that Christ is a Propitiation, through Faith in his Blood, v. 25, which can be no way applied to Inherent Righteousness: and that Christ was made Sin for Us, (viz. by Our Sin) that we might be made the Righteousness of God in him, 2 Cor. 5. 21, viz. by his Righteousness, as the Opposition doth naturally evince. And therefore doth Paul desire, that he might be found In him, (which plainly showeth that the Cause of Justification is Without us,) not having his own Righteousness, Phil. 3. 9, without Excepting those works of Grace, which he doth Distinctly mention afterwards, v. 10, as he had done before, v. 8; since Christ is the End of the Law for Righteousness, (viz. in point of being Justified by Works) to every one that doth Believe, Rom. 10. 4.  
Those are not men after Gods own heart, who think to be Justified in the sight of God, by any other than a bore Imputed Righteousness. A man of David's Spirit, is for the Perfecting of Holiness unto the Justification of his Faith, Jam. 2. 18; but yet with reference unto the forenamed Justification of his Person, he humbly beggeth, that God would not Enter into Judgement with him.  
And thus I have now wholly finished this Latter Branch of David's Description in the Scripture, viz. as he was in Himself considered, or as he did evidence himself to be a man after God's own heart, both by his more Inward Frame, and by that Outward Demonstration which he gave of his being such an one, so far as it may be gathered, from his Professed Principles, and constant Practices or Carriage, both towards the Creature and towards God.  
It now only remaineth, that I should Improve this Latter Branch, as I have done the Former, viz. in a way of Trial, Instruction, and Exhortation.  
Use 1. First, We may be able from hence to Try ourselves and others, whether we be Men and Women after God's own heart, by observing what Agreement there is between us and David, who had this Testimony from God himself.  
What are our constant Practices? Do they agreed with David's? Than are we Right, so far as Fruits do evidence the Nature of a Tree, Mat. 7. 18.  
What also are our Principles? Since some Opinions are reckoned up among those Fleshly Works, which are most Manifest, Gal. 5. 19, 20.  
But more Especially, What are our Inward Frames? which are the Life and Soul of both the former; and which none knoweth, but the Spirit of Man, which is In him, 1 Corinth. 2. 11.  
I forbear to reckon up the several Particulars, relating to each of these General heads, because they are very many, and shall therefore refer the Reader to what hath been before declared.  
And though I will not be overrigorous, in imposing upon others, as to every Circumstance or Degree of what David attained unto; yet if we do not Agreed with him as to the Main thereof, we cannot groundedly expect to share with him, in that Testimony which God gave of him.  
Use 2. Secondly, We may hence learn (for our Instruction) what may be the sad Portion of one who is a man after Gods own heart, by our observing what did befall David after his having received this Testimony from the Lord.  
And so, in the General, we read concerning David, that his Bones were vexed, his Soul also was sore vexed, psa. 6. 2, 3, being wearied with his groaning, and making his Bed to swim all Night, and watering his Couch with Tears, so that his Eye was consumed because of Grief, ver. 6, 7. The sorrows of Death and Hell did compass him about, psa. 18. 4, 5; yea, he was poured out like Water, and all his Bones were out of Joint, his heart was melted like Wax within him, his Strength was dried like a Potsheard, his Tongue clavae to his Jaws, and he was brought into the dust of Death, Psal. 22. 14, 15. And in the midst of all this outward misery, he remembered God and was troubled, he Complained and his Spirit was overwhelmed, Psal. 77. 3  
All which may be the portion of the Holiest man that is; and therefore none may condemn himself or others, merely from the want of outward and inward Comfort, or from the presence of overwhelming Sorrows, which Paul found, 2 Cor. 7. 5. & 11. 23, to 27.  
But we have also a more Particular account of David's hard Measures, as they were brought upon him, either, By Man, or by the Lord, or by Himself.  
I First, David was very hardly dealt with by Man, and by all sorts of Men, as will more fully appear, in all these following respects, together with their Aggravations.  
1. David had Many Enemies, who were more than the hairs of his head, Psa. 69. 4; which made him to cry out, Lord! how are they Increased that trouble me; Many are they that rise up against me, Psal. 3. 1. All the Multitude cried out against Paul, that he aught not to live any longer, Act. 25. 24; so that a Godly man is sure to Die, if the Mayor Vote be empowered to pass that Sentence; in which respect, a sad Woe is denounced against them whom All men speak well of, for so did their Fathers to the false Prophets, Luke 6. 26.  
2. And when David was thus surrounded by the Generality, the rest did Despise him, shooting out the Lip, and shaking the head against him, psa. 22. 6, 7. So also, Paul's bodily presence was counted weak, and his speech contemptible, 2 Cor. 10. 10; yea he was made a Spectacle to the World, 1 Cor. 4. 9, and as its filth or Of scouring. v. 13; as all those must expect to be, of whom the world is not worthy, Heb. 11. 38.  
3. And so soon as David was anointed King over Israel, the Philistines came up to seek him, 2 Sam. 5. 17, who had been formerly very courteous to him, 1 Sam. 27. 6. And thus, so soon as the Saints Temporal Anointing becometh General and Visible, they than may expect to be sought after, by their most Grossly Antichristian adversaries, who have been sometimes Favourable to them, in the time of their being Persecuted by a more Refined Interest, with whom themselves also were at variance. And this hath always been the Saint's Portion, to be pursued by those of a Profaner spirit, so soon as their spiritual Anointing hath been heard of; as Paul was by those Greeks, immediately upon his first Conversion, Act. 9 29: which also holdeth true with reference unto their Grosser inward Lusts, which than are more outrageous than ever they were before; and therefore let no young Convert be discouraged, simply because he findeth some unusual stir of Inward Lusts, so that he be not Overcome thereby, not more than David was by those Philistines, although he was once in danger of being slain by a Philistian Giant, when himself was faint, 2 Sam. 21. 15, 16, as a good man may be by some corruption, when his Strength faileth.  
4. David became the Object of Saul's Envy and mortal Hatred, merely because of his deserved Commendations and greater worth, 1 Sam. 18. 8, 9 29, so that there was but a step between him and Death, 1 Sam. 20. 3. And thus when the Multitude flocked after Paul, the Jews were filled with Envy, Act. 13. 45; and took unto them certain lewd sellows of the base sort, and set the City in an Uproar, Act. 17. 5; and some of those Jews banded together, and bound themselves under a Curse, that they would neither Eat nor Drink till they had killed him, Act. 23. 12. A man after Gods own heart, must look to be the Object of carnal Professors Envy, especially when his deserved Praise doth any whit Eclipse the Lustre of their Esteem among the People. Active Envy is one sad sign of a Wicked man, and Passive Envy is both the Character and Portion of a Gracious Soul.  
5. When David was in Distress from want of Necessaries, Nabal would not relieve him with what he might have spared out of his Abundance, although he was humbly fought unto, 1 Sam. 25. 6, 7, 8, 9, 10, 11. Christ's persecuted People must not wonder, if Worldly men refuse to Know them in that Condition; and therefore it was, that Paul did both Hunger and Thirst, 1 Cor. 4. 11: but let those Churls remember, that though David was hindered from revenging himself upon Nabal's House, yet Christ (whom David typified) will one day fend such to Hell, who have not ministered to him in his Persecuted Saints and Members, Mat. 25. 41, 42, 43, 45, 46.  
6. When David was in a low Estate, than Shimei was bold to Curse him▪ and called him a Bloody man, merely because he was righteously possessed of the Kingdom, and had accomplished the Will of God upon the House of Saul, 2 Sam. 16, 7, 8. When Paul was Persecuted, he also was Defamed, 1 Cor. 4. 12, 13; and some were bold to call that Heresy and Pestilent Sedition, which was his bounden Duty, ●ct. 24. 5. 14. And if ever the Reigning Saints be brought into a Low Condition, than let them expect that men of Shimei's spirit will Revile them, for what they have Lawfully done against a more refined Interest, typified by the House of Saul: but let such also know, that though David forgave Shimei, upon his late Submission, 2 Sam. 19 18, 19, 20. 23; yet Solomon did therefore take away his Life, 1 Kings 2. 44. 46, by David's Order, v. 8, 9; to signify that Christ in Person (whom Solomon shadowed out) will not Acquit those wicked Cursers, who were Forgiven by his abused Saints and Members. And let such abused Saints remember, 2 Sam. 16. 12.  
7. When David's Father sent him to the Camp, to know how his Brethrens did, and to carry them Provision, 1 Sam. 17. 17, 18, he was deeply Censured by his Elder Brother, as being Careless of his Flock, and Proud, v. 28; merely because his Brother feared, that he would gain the honour of encountering with that Goliath, v. 26, whom Saul and all his Army were afraid of, v. 24. And thus, if any gracious Soul (according to the will of God) doth undertake some more Difficult Service which others wave, he must look to be Censured by his Brethrens, as being Proud, and Neglective of his flock or proper work, at lest he shall be counted Indiscreet, as Paul was, because he Hazarded himself beyond what others did, who had the Name for Sober men, 2 Cor. 5. 13: but he was satisfied with this, that he was Manifest unto God, and in the others Consciences, v. 11; as David also was, who therefore would not stand quarrelling with his censorious Brother, but Turned from him, and still proceeded in his way, 1 Sam. 17. 29, 30, which ended in a glorious Victory, v. 50, and than we read not that his Brother did ever meddle with him afterwards: but let such hard Judges also know, that David was than acted by that Spirit of God, which followed upon his being anointed King over his Elder Brother's head, 1 Sam. 16. 6, 7. 11, 12, 13.  
8. When David was Afflicted, he was a Reproach among all his Enemies, especially among his Neighbours, and a Fear to his Acquaintance, Psa. 31. 11: his Lovers and Friends stood aloof from his Sore, and his Kinsmen stood afar of, Psa. 38. 11: yea he became a Stranger to his Brethrens, and an Alien to his Mother's Children, psa. 69. 8. So also, when Paul was entering into the like condition, John departed from him, Act. 13. 13; and Barnabas departed also, because Paul would not admit of John, without satisfaction for his former Offence, Act. 15. 37, 38, 39; and Demas quite forsook him, 2 Tim. 4. 10, and All men forsook him at his first Answer, v. 16. So that a man after Gods own heart, hath no cause to accounted it strange, in case his very Brethrens be Alienated from him, when he is Pesecuted or Afflicted.  
9 David was Traitorously dealt with, even by Achitophel himself, who was his own familiar Friend, in whom he Trusted, psal. 41. 9; who was his Guide and Equal, with whom he took sweet counsel, and walked unto the House of God in company, psal. 55. 13, 14. So also, Paul was in Perils, among false Brethrens, 2 Cor. 11. 26, who came in Privily, to Spy out his Liberty, Gal. 2. 4. There are false Spiritual brethrens as well as Natural, who will not stick to lift up the heel against those in fellowship with them, in a time of Affliction; whom therefore men of David's spirit had need to be ware of, jest they pay dear for putting too much Confidence in them, which Christ would not do, Joh. 2. 24. But let such false hearted Achitophel's know, that David will righteously requited them, psal. 41. 10; who did Prophetically pray, that Death might seize upon them, and that they might go down Quick to Hell, psal. 55. 15, as it befell Achitophel, 2 Sam. 17. 23, and Judas, Mat. 27. 5, who did Betray his Master with a Kiss.  
10. David was scornfully Despised by his own Wife Michal the daughter of Saul, merely because he waved his own Personal Interest, in his Zeal for God, 2 Sam. 6. 16. 20. So also, because Paul was not so Terrible when Present, (wherein he did Deny himself for Public good) he therefore was Despised by those wanton Corinthians, 2 Cor. 10. 10, whom he was Jealous over, jest they should forsake their first Husband, 2 Cor. 11. 2, 3, as Michal had sometimes dealt with David, 1 Sam. 25. 44. There are some Persons, who may stand Mystically related unto others, as a wife is to her husband, for so is Christ's Mystical Church to him, Eph. 5. 32; now these very Wives may prove Despisers of their best Husbands, in case their Zeal for God doth make them Careless of their outward Interest, unto the others prejudice; as Michal was vexed with David, because his forgetfulness of himself, did Secondarily redound to her Imagined disgrace. But let such Scorners know, that as this Scoffing Michal was of the house of Saul; so also, it is said, that Therefore she was Barren until the day of her death, 2 Sam. 6. 23: which spiritual Barrenness, is that which Scoffers at holy Zeal may look for, as it befell Michal in the Letter, who yet doth seem to have left behind her a very Numerous Offa spring in the Mystery, viz. Men and Women of her Despising Spirit and Disposition. And let such Despised ones also know, that David than resolved, he would be yet more vile in such a way, and was Confident, he should be therefore had in Honour of those very Persons, whom Michal concluded to have been of her Mind, 2 Sam. 6. 22.  
11. David was in danger of being Stoned by his own Party, when they had lost All at one clap; though David was no more in fault than they; nay though himself had than lost as much or rather more than any of the rest, 1 Sam. 30. 1, 2, 3, 4, 5, 6. So also, when Paul and all the rest were likely to have been cast away at Sea, Act. 27. 20; his own very Companions in that common Calamity, would have Killed him, v. 42, though he was no way Accessary to that Danger, but gave Advice to have Prevented it, v. 10. 21. A man after God's own heart, may deeply suffer from unreasonable men, in case they fall into some Distress, though it be merely occasioned by their unwillingness to take his Counsel, or at leastwise by the mere Providence of God, without his being Active thereunto: nay though themselves do not more know what Shift to make in his Absence, than Paul's and David's Party did, in case those Two had been Destroyed. Paul had to do with some who were unreasonable, 2 Thess. 3. 2, which every Good man is bid to look for: but let him than encourage himself in God, as Paul and David did upon that Occasion, who came of well in the Issue, notwithstanding that fore Temptation.  
12. Davd's own Subjects did sometimes Rebel against him, being headed by crafty Achitophel and smooth-tongued Absalon, although many of them went in their Simplicity and knew not any thing, 2 Sam. 15. 6. 11, 12. And some such Civil Defection may Possibly come to pass, when the Saints (whom David typified) shall have the Temporal Dominion set up among them; who therefore are bid to be Prepared for it, especially if they shall procure that Scourge unto themselves as David did, whose sad Experience is written for their Warning, as his self-humbling Practice than is also left for their Direction. But in the mean while it may not be wondered at, if a Good man be not Obeyed by those who should be Ruled by him, Heb. 13. 17; since Paul's word from Christ, was sometimes Rebelled against by those, who aught to have been Subject thereunto, 2 Thess. 3. 4. 6, 10, 11, 12. 14.  
13. David's own Son who came forth of his bowels did seek his Life, and risen up in Arms against him, 2 Sam. 16. 11. Which as it may prove the sad portion of a Gracious man, to be thus chastised or Afflicted by his Natural Children: So Paul experienced little lesle from some of his spiritual Children, who therefore was Enforced to use the Rod, and to Hazard their being Spiritually Cut of, in his just Defence of that Authority which Christ had invested him withal. But let such Rebellious Children know, that Absalon was Hanged in the badge of his Wantonness, 2 Som. 18. 9, and stabbed to the heart for his Undutifulness, v. 14, notwithstanding his Father's Indulgent charge unto the contrary, v. 12: and let them also learn, what that Severe Law meaneth, Deut. 21. 20, 21, which though Man now doth not put in Execution, yet is it a fearful thing to fall into the hands of the Living God. And though David was over tender in relation to his Rebellious Son; yet Paul delivered some of his seeming Converts up to Satan, and wished that others were Cut of, without being Spiritually Unnatural.  
14. David was thus Persecuted by Man, without any Just occasion given, although the Lord was Righteous in his being so Chastised. Without Cause did they hid for him their Net, in a Pit, which without Cause they digged for his Soul, psa. 35. 7. The Mighty were gathered together against him, Not for his Transgression nor his Sin, they did prepare themselves without his Fault, Psal. 59, 3, 4. And though they Pretended much, yet did false Witnesses rise up, and laid to his charge things that he knew not, Psa. 35. 11; making him to restore that which he took not away, psa. 69. 4; and Wresting his words every day, psal. 56. 5. His numerous Enemies did hate him without a Cause, psal. 69. 4; so also did they that Winked with the Eye, and Wrongfully rejoiced over him, Psal. 35. 19 He was first sought after by those Philistines, 2 Sam. 5. 17, who by their own Confession, had found no Evil in him, 1 Sam. 29. 6. He had done Saul no Evil Isal. 7. 3, 4; appealing to himself in that respect, 1 Sam. 26. 18; which Saul acknowledged▪ v. 21. He hurt not Nabal's Shepherds, nor was himself a Runaway, as Nab●● called him, 1 Sam. 25. 7. 10. He was no Bloody man, with reference to the House of Saul as Shimei termed him, who had not wit enough to fix upon that matter of Vriah. His heart was not Proud or Naughty, as Eliah tol● him it was, when he wrangled with ●im He had not Deserved what he met with from his Friends and Familiars and Wife and Child a●● Subjects; which was his Comfort and ●e● Shame. Not more was Paul any real Troubler, or Seditious person, as he was said to be; but challenged his Accusers to Prove against him any Evil doing, Act. 24. 19, 20. It is not the Saints Blameless walking that will secure him from the venomous Tongues and bloody Hands of wicked Persecutors. But let such Causeless Adversaries know, that David did Therefore call Professing Saul an Heathen, and stirred up the Lord of Hosts the God of Israel to Visit him without Mercy, Psa. 59 4, 5.  
15. David was most unworthily Insulted over, when in his low Condition. He than was the Song of Drunkards, psa. 69. 12, with hypocritical Mockers in Feasts, psal. 35. 16, who together with the Abjects, rejoiced in his Adversity, v. 15, with a Wide mouth saying, Aha, Aha, our eye hath seen it, v. 21. When he was sick, they did conclude it was an evil disease, and that he should rise up no more, psal. 41. 8. Nay many said, there was no hope for him in God, psa. 3. 2. who therefore bade him Flee unto his Mountain, psal. 11. 1; and in a Scornful way did think that God neither Would nor Can deliver him, psal. 22. 7, 8. This hath been the Saint's lot in all Ages from wicked men, the Baseness of whose Spirit is evidenced in their Triumphing over a poor Afflicted creature, whom at another time they durst not more meddle with, than Shimei durst curse David in the day of his Prosperity. But let such Insulter's know, that God will not despise the Affliction of the Afflicted, but will awake unto their Judgement, and than let those expect to be severely reckoned with, who have rejoiced at his People's hurt, and have Added what they could to their Affliction.  
16. David was ill requited for his Love, yea for his Love they were his Adversaries, psa. 109. 4, 5; rewarding him Evil for Good, who had humbled his Soul with Fasting when they were Sick, psal. 35. 12, 13; and had delivered him who was his Causeless Enemy, psa. 7. 4, as Saul himself confessed, 1 Sam. 24. 17, 18. Christ did many good works, yet did the wicked Jews attempt to stone him, Joh. 10. 31, 32; and this must every well deserving Christian look to meet with, but in so doing, they shall heap coals of fire upon their Enemy's head, whom God will repay, Rom. 12. 19 20, according to David's Prayer in a such a Case, which is enough to make such wretches tremble, psal. 109. 5, 6, 7, etc.  
17. David was thus Abused for God's sake, Psa. 69. 7; because he followed the thing that Good was, ps. 38. 20; when he wept and chastened his Soul with fasting, those very Religious Duties were turned to his Reproach, psal. 69. 10. Paul therefore became the backsliding Galatians Enemy, because he had told the Truth, Gal. 4. 16. But as it is the most Blessed thing to suffer for the sake of Righteousness, Mat. 5. 10, 11, 12; so Woe be to those who do engage the Lord himself against them, by hating his People, merely because of their being Faithful to him and them, which will be one day cleared up together with their righteous Judgement, 2 Thess. 1. 6.  
18. David had none to help or pity him in this sad Condition: he looked for some to take Pity, but there was none, and for Comforters, but he found none, psa. 69. 20: yea he looked on his Right hand, and beheld, but no man would Know him, refuge failed him, and no man cared for his Soul, psa. 142. 4. No man would stand by Paul, 2 Tim. 4. 16; and Job had better have been without his Visitors, who did so vex him with their Discourse, as that he wished they would altogether hold their peace, Job 13. 5. But let such solitary ones remember, that God hath been want to supply man's place, 2 Tim. 4. 17; and let the other read, Mat. 25. 41, 42, which doth not so much relate to Bodily meat and drink, as to those Inward Cordials that should be than ministered to Christ's poor Sufferers; and from the want whereof, Job argueth the Forsaking of God's Fear, Job 6. 14, which God himself did witness unto in the close of that Temptation, Job 42. 7, 8.  
This is the Sum of those hard measures which David met with from the hands of Men: which is the First branch of this Second Use, for our Instruction.  
II. Secondly, David was also Afflicted by the Lord himself▪ from whose Experience in that respect, we are instructed further, what may befall a man after God's own heart.  
1. David was made to Wait some considerable space of time, before he might be Possessed of that Kingdom which was conferred upon him. All do confess, that he served an hard Apprenticeship at lest, between his first Coronation and Anointing; during all which time, he was continually exercised, not only with Delays and very Mean Employments, but also with many Fears and Dangers on every side. And thus it is foretold, that after the Saints being preclaimed Earthly Kings, they shall be gathered together as Prisoners are gathered in the Pit, Isa. 24. 21, 22, from whence they shall be sent forth, Zach. 9▪ 11, as Joseph was, Gen. 37. 22, after that his Supremacy was first declared, v. 9; and as the Witnesses are slain, after their having been in place of Superiority, or in a capacity of making War; and as the Jews prayed for the Return of their Captivity, psa. 126. 4, after their Captivity was Returned, v. 1. And in the mean while, it hath been the Saints common Portion, to tarry a long while for that spiritual Crown, which he was Elected unto, before the Foundation of the World, Eph. 1. 4, and which he was Anointed unto at his first Conversion: during which sad Interval there is but little seeming difference between himself and others, save only that he standeth upon his own Defence, as David did against Saul, but apt to flee before his over-potent Adversary, and sometimes to conclude, that he shall one day Perish by the hand of his Rebellion and Unbelief. Those have no cause to call in question a work of Grace begun, merely because they do not for a long while get the Throne; so that they do but keep themselves from being taken Captive by their Spiritual Adversaries; or so long as it is not worse with them than it was with David.  
2. When Saul was dead, and when David was set upon his Throne in Hebron, yet was it seven years longer, before he could get possession of All that Kingdom, which God had allotted to him, 2 Sam. 2. 11; during which time, he had many sharp Contests with Saul's House, only himself grew stronger daily, 2 Sam. 3. 1. And thus, when the Slain Witnesses are Risen, they than Ascend up into Heaven, or out of sight, (as Christ did thereupon,) Really indeed Possessed of a Kingdom, (as Christ than was) but not Visibly, (not more than Christ yet is) until their Return (as Christ's Forerunners) together with the Sound of that Trumpet which is the last of Seven.  
So also, a Gracious heart must look, that the Visibility of his Spiritual Dominion (over some Lusts) will be for some time Eclipsed, after their Head is mortally wounded, or when the Law in their Members is become a Body of Death, through the Prevailing of Christ's Law in their Minds, as Paul experienced. I like that Corn best (both in the Letter and Mystery) which Gradually cometh up, and not all at once, M●●k 4. 26, 27, 28; whereas that which forthwith sprang up, had no Deepness of Farth or Root, and therefore soon withered away Mat. 13. 5, 6. But jest any should abuse this Cordial, we must also remember, that David's House did wax ●●r●nger and stronger: and that we may do the ●●ke, ●●s ●n take heed of being over-Gentle or Indulgent to any of our Distempers; which though it might be David's Virtue in relation to Saul's House, yet will it be our Vice in relation to what was thereby Typed out within ourselves.  
3. When David had obtained a very Full and Peaceable possession of his Whole Kingdom over all the Tribes of Israel, the Lord did yet exercise him with further molestations, not only from the uncircumcised Philistines, (by whom his Life was once endangered, 2 Sam. 21. 15, 16;) but also by a general Defection of Israel and Judah from him, as hath been formerly declared. Which is a fair warning to the Saints, whenever their Temporal Rule shall become more universal. And in the mean while, let every Gracious Soul expect, that when his spiritual Dominion over Sin and Self is come up to some good Degree of settlement, he may be still exercised with Inward sad Defections, and with some Grosser onsets from Without. And as we would Prevent such Inward Rebellions, let us take heed of Gross breach of Duty, which was the Pocuring Cause of Absalom's Rising up against his Father, 2 Sam. 12. 10, 11. And as we would not be Endangered by our encountering with Philistian Temptations, so let us take heed of engaging therewith unnecessarily, (as David than did, 2 Sam. 21. 17.) and of going out against them without Enquiring of God, (which David did not formerly omit, 2 Sam. 5. 19 23.) especially when we are Faint (as David than was, 2 Sam. 21. 15.) and when we have to do with some Giant, girded with a New Sword, or furnished with some Advantages which have not formerly been made use of, all which may easily be Applied unto Particular Cases.  
4. David met with no small Discouragement from the Lord, in his removal of the Ark into his own House and City; which was a good and Pious act, wherein his Predecessor failed, 1 Chro. 13. 3: but yet than did God Try good David, by striking Vzzah presently with Death, because he did but hold the shaking Ark, 2 Sam. 6. 6, 7: which though it was a Righteous Dispensation (as David afterwards confessed, 1 Chro. 15. 13.) yet was it sorely Trying, that God should thus snib his servant's Zeal, which put him to a present plunge, that he durst proceed not further, 2 Sam. 6. 9, 10. Let not a good man wonder, in case he meeteth with some Providential rub, in the pursuance of his holy Zeal, for the Advancing of what was typified by God's Ark. Good attempts are apt to be accompanied with bad success; especially when matters of this nature are not managed with utmost care: Religious things are very curiously to be intermeddled with; and if a due Manner be not attended unto, together with the Matter, it is not a Godly Zeal that will secure a David from being whipped, at leastwise upon another's back. Let us remember Vzzah, when we are apt to lay the Warrant of our Action upon the Goodness of our Intention: and let us remember David's case, when we are tempted to think, that such an act is Evil, merely because it meeteth with some Providential check; which may put us upon Enquiring into the procuring Cause thereof, but should not absolutely discourage us therefrom; nor will it long have any such undue impression upon a gracious heart, not more than this Temptation had upon David, 2 Sam. 6. 11, 12.  
5. David could not Avert by his Earnest Prayer, either the untimely Death of his poor Child, 2 Sam. 12. 16, 18. 22, or the sad Destruction of his Subjects, 2 Sam. 24. 10. 15. A good man's Prayer is very Powerful with God, and yet sometimes it may not be heard, although accompanied with Tears and Fasting: God may not always Answer unto his Name, as he is the Hearer of Prayer, at leastwise not according to man's Rule of Judging. Christ's general Promise, Joh. 14. 13, is to be read with John's Spectacles, 1 Joh. 5. 14, and as in relation to the Thing desired, so also with reference unto the Qualification both of the Person and Duty, ps. 66. 18. Jam. 5. 16. It is possible, that some Spiritual good thing desired (at leastwise Privileges) may not be thought Good for us at Present; though usually such Petitions (at leastwise if for Grace) are mostly ineffectual, through want of Uprightness and Fervour. But in relation to Outward Blessings (which David could not obtain) let not the Best man wonder, in case he be not Herd: and as we would not be Denied, so let us take heed of Sin, which may Obstruct our Prayer as David's did) although our Holiness cannot Deserve its Audience.  
6. The Lord charged David with Saul's Arrears; and brought a Famine in David's time because Saul had unjustly slain the Gibeonites, 2 Sam. 21. 1. Time will discover, what reference this Instance hath unto the Latter days, in what the Ruling Saints may meet with, because of those unrighteous Persecutions, which those of a more Peaceable (or Gibeonitish) though Grosser Spirit, may formerly have Groaned under, from some carnal Israelites, who have had a Zeal for God, but not according unto Knowledge. In the mean while, we may observe from hence, that a Godly Successor may far the worse because of his Predecessors failings; as an Innocent Child may outwardly be afflicted because of his Parent's Sin, Exod. 20. 5; and as the Good Disciples were all of them charged with speaking that, Mat. 26. 8, which was indeed only uttered by Judas, Joh. 12. 4, 5. However, a Gracious Soul hath no cause to wonder, in case he be dealt with afterwards, for some former miscarriages in the time of his Unregeneracy; as good old Job was made to possess the Iniquities of his Vain and Youthful State, Job 13. 26, which David therefore prayeth that God would not remember, psa. 25. 7, and which it is therefore our Wisdom as well as Duty to be Humbled for, first in relation to ourselves, and than to others, since a little Leaven may infect the Whole, 1 Cor. 5. 2. 6, And herein good David was defective, because he did not endeavour timely to purge away that Gild which he could not but know that Saul had brought upon the Nation, and for which himself was therefore thus chastised with a Famine; which kind of Punishment (at leastwise in a spiritual regard) may be expected by us also, in case we carelessly neglect the use of those Purifying means, which Christ hath sanctified for Gospel-times.  
7. David was not permitted to build the Temple, (because he had been a man of War) although he had it in his heart to have done so, and from a good Affection, 1 Chro. 28, 2, 3. The Temple was the Place of God's Rest, (in competition with the Moving Tabernacle) and therefore that Temple was a Type of happy Settlement, which David might not attain unto on Earth, because he had shed Blood, and yet that very Bloodshed was only in the pursuance of his blameless Duty. David's Dispensation (Distinct from that of Solomon's) doth fitly answer unto the Kingdom of the Stone, distinct from that of the Mountain; the former of which relateth to Christ's Rule in and among his Saints, as the Latter doth unto his Rule in Person: which Dispensations God will preserve Distinct, and not suffer them to be Confounded each with other; so that the Ruling Saints must not expect to have that Perfect Settlement (in matters Temporal or Spiritual) which is reserved till afterwards And in the mean while, let no Gracious man wonder, if he doth yet come short of that Resurrection of the Dead (in point of Grace and Comfort) which he is Now labouring to Attain unto or Apprehended, and which he doth therefore follow after and reach forth unto and press toward, Phil. 3. 11, 12, 13, 14. Those do pretend unto more than either David had or Paul expected, who dream of any Absolute Perfection, on this side a Literal Resurrection from the Dead: and they who thus boast of a Licence to build that Temple in this Life, do give others just ground to think, that they have never been God's Warriors as David was, who therefore was thus Typically prohibited; but yet he Now is eminently interested in that happy Perfection which was typified by that Temple, and which every of God's faithful Warriors shall one day share with him in. And jest some should Abuse this Cordial, unto the disregarding of their Imperfections, because no man on Earth is absolutely Perfect; let such remember, that they are not men after God's own heart (as Paul and David were) who do not strenuously Press after what yet they cannot attain unto whilst Warriors, since Absolute Perfection implieth Peace or Quietness: and therefore (Partly) the Warring Witnesses must first Die before they Reign, Rev. 11. 7. 15, as Christ himself did, Luke 24. 26, and as the best of his Servants must expect to do, 2 Cor. 5. 6, the Veil of whose Flesh must be rend in twain, before they can look into that Holy of Holyes, which was a Type of more absolute Perfection. But yet there is a Comparative Perfection, which some (above others) may attain unto on Earth, Phil. 3. 15; which as we would have to be our Portion, so let us take heed of intermingling our own Affections with what are truly spiritual, in any of our holy Conflicts, as the best of God's Warriors are apt to do; and therefore perhaps good David might not be suffered to build the Temple, because he could not Wholly Justify that Spirit which he was acted by in shedding blood, although the Matter of that work was Blameless Duty.  
8. David's House might not be made to Grow, as himself doth intimate, 2 Sam. 23. 5; Prophetically foreseeing, that Ten Tribes would soon fall of from thence, as the deserved Consequent of Solomon's backsliding into Sensuality and Idolatry, by the solicitation of his many and strange Wives, 1 King. 11. 4. 11. Which possibly may Ultimately shadow out that great Defection of Gog and Magog, in the close of Christ's Thousand years' Reign on Earth, not through the lest fault in him (which would be most horrid Blasphemy to imagine) but through the permitted instigation of that Old Serpent, Rev. 20. 7, 8, 9, who first deceived Eve, (unto the ruining of her present Happiness) by tempting her to Sensuality and Idolatry. And however, let not the Ruling Saints (on this side Christ's Personal appearing) expect, that their House will be made to Grow, since it is evident from the Scriptures (as I have elsewhere made it out) that they will soon Degenerate, (as did the ancient Jews, when their Babylonish Captivity was returned,) which will make way for another Revolution, first in the Literal Jews Conversion, Rom. 11. 22, 23. 25, and than at last in Christ's own Personal Dispensation. In the mean while, let no Gracious man wonder, in case his House doth not Grow, in case his Outward Interest be not advanced, in case his Posterity come short of him, yea and in case that himself shall outlive his being Serviceable as he hath sometimes been; all which may be the best man's portion, who yet may well be satisfied (as David was) if the Lord hath made with him an Everlasting Covenant, 2 Sam. 23. 5.  
9 David was forely Exercised with several bad Children. He had an Incestuous Amnon, a filthy Unnatural and Bloody Absalon, and a Proud aspiring Adonijah. Which as it is a sad Affliction, so may it befall the dearest of God's Servants, jest Grace should seem to be Hereditary. But let such Parents take heed of procuring that Trial unto themselves, by their own Rebelling against the Lord, by setting a bad Example before their Children, and by a sinful or fond Indulging of them; in every of which respects good David failed sadly. Let us mourn over that Corruption which we have entailed upon them, and let us correct them with holy Grief and not with sinful Anger, improving their Disobedience unto the advantage of our Duty, and labouring by all holy means to prevent their Fall, and to recover them again, and in so doing let us humbly refer them to the Lord.  
10. David was also Bodily afflicted with many Sicknesses and sad Diseases, Psa. 38. 3, 5, 7; which made his Life burdensome, v. 2. 6. 8, and his Enemies to insult, Psal. 41. 8. Bodily health is a very great Outward Mercy, which yet is most abundantly granted to Wicked men, Psal. 38. 19, whilst those of a Clean heart are thus Plagued all day long, Psal. 73. 5. 14. But as an undutiful Child shall not need to break an Obedient Parent's heart, so neither need an Healthful Soul be overwhelmed with a Weakly Body. Only let us take heed of being Accessary to such Infirmities by our Foolishness, (as David doth confess he was, Psa. 38. 5.) sinfully Neglecting our Bodies, through carelessness or inordinate affections, or superstitious self-impositions; and in so doing, we may be spiritually advantaged by a Feeble Constitution in a manifold respect, as several have experienced, unto their comfort and satisfaction.  
11. David knew what it was to be Deserted of God in point of inward Peace; sadly complaining that his Bones were broken, psa. 51. 8, and that he was Forsaken, psal. 22. 1, yea for a long time forgotten, psa. 13. 1. He that feareth the Lord may walk in Darkness and see no Light, Isa. 50. 10; and Paul himself had fears within together with his outward fightings, 2 Cor. 7. 5; nay Christ was not exempted from this Temptation upon his dying Cross, Matth. 27. 46, to comfort his poor Deserted Members in the like condition, and to silence their censorious Ignorance, who will deny the Sun, merely because it setteth in a Cloud. This is indeed the Saints Hell on Earth, but yet no ground of any absolute Discouragement; only let such take heed of Tempting God to hid his face by their departure from him, or undervaluing of his Love in the Creature's presence; and let them especially beware of breaking their own bones, as David did, by a Dangerous fall from the Roof of his House one Evening, 2 Sam. 11. 2, which did Occasion that forementioned Complaint, psa. 51. 8.  
12. The Anger of the Lord was kindled against Israel, and he moved David against them, to say, Go number Israel and Judah, 2 Sam. 24. 1: that is, God did righteously permit Satan to Provoke David hereunto, 1 Chro. 21. 1, and he left David therein unto his own Infirmity. Indeed man aught to charge himself Alone, with Temptations of a sinful Nature, and not the Lord or any other, Jam. 1. 13, 14; nor is a bore Temptation sinful (not more than Christ's was, Mat. 4. 9) save as a man is thereby Enticed and Drawn away, Jam. 1. 14; nor doth the Lord thus Tempt any man, v. 13, viz. as a man's own Lust doth tempt himself, which is the wh●le of what that Scripture driveth at; and in which sense, it is there also said, that God Cannot be Tempted, viz. Enticed by any Evil, v. 13. But yet the Righteous God may Led into Temptation, as Christ hinteth, Mat. 6. 13, and as himself experienced, when he was Led up of the Spirit into the Wilderness to be Tempted of the Devil, Mat. 4. 1, viz. by the Holy Ghost himself, Luke 4. 1. And thus the Lord may Tempt his People, by giving Satan leave to Buffet them, 2 Cor. 12. 7; or by Applying some Tempting Means unto them, Deut. 8. 2; and by Withdrawing his Arbitrary Influences from them, and leaving them unto themselves, as did befall good Hezekiah, 2 Chro. 32. 31. And though this being Left under a Temptation, may Principally be upon the account of Others, as was in David's forenamed Case, 2 Sam. 24. 1; yet is it our Duty and Wisdom chief to charge ourselves therewith, as David than did, v. 17, and together therewith the sad Consequent of that Temptation was graciously rebuked. And though this be the saddest Dispensation that a Gracious heart can possibly fall under, yet we know that All things work together for good, to them who are the Called according to God's purpose, Rom. 8. 28. And let such also know, that in relation to all these forementioned Trials, (as also those which follow) there is a time coming when all these Tears shall be wiped from their eyes, Rev. 21. 4.  
This is the Sum of those Afflictions which David met with more Immediately from God himself: which is the Second Branch of this Use for our Instruction.  
III. Thirdly, David's hardest measures of all, were such as he met with from Himself, or from his own Corruption: whose Failings in that respect, are also registered in the Scriptures, not for Encouragement to do the like, but for our Warning. And if any shall take occasion hence to Cherish the like Distempers in themselves, let such know, that this act alone doth sufficiently discover what they are; since none of God's People have ever dared thus to do, with reference unto a Known Temptation. Satan is called Baalzebub, 2 Kings 1. 2, or the God of Flies; and Beelzebub, as the Greek word is, Mat. 12. 24, or the God of Dung, because of what those Flies did Feed upon: and Satan indeed doth seem to be Their God, who (like those filthy Flies) do feed upon such Mystical Excrescencies. And on the other side, let none evidence that they are sorry Virgins (and not Spouses) by their being Nice and Coy in a way of Humour; or by their being apt to take Offence at the sober Mentioning of David's Failings, which cannot be Hid, and which are therefore left upon Record, that so all might take notice of them for their good: especially since Paul was guided by the Holy Ghost, to reckon up Israel's failings in the Wilderness, because those things were our Examples, and were written for our Admonition, to the intent that we should not Lust after Evil things, as they also Lusted, 1 Cor. 10. 6, 7, 8, 9, 10, 11.  
Now David's recorded Failings were either more Gross or more Refined.  
He very Grossly fell in that matter of Vriah; wherein the speech of Eliphaz might be applied to him, Job 5. 1, because he therein was so Singular; which is enough to terrify every one from treading in the same steps; especially since Solomon telleth us, that no such Stragglers Return again, neither take they hold of the paths of Life, Prov. 2. 19, however this Single David might be Miraculously recovered. And let it also be considered, how dearly David was made to pay for this Sin of his, both in a way of Inward Horror, Perpetual Ignominy, and Outward Sufferings of the same kind, 2 Sam. 12. 10, 11, although his own Life was spared, by an act of special Grace, v. 13; and yet it is also evident, that he did not than walk up unto the top of his House, with any Set Purpose to Fall thus from thence, but was merely Overtaken there with this Temptation, 2 Sam. 11. 2, that others might take heed of such like Occasions, and jest they fall from one great sin into another, as David did; who yet when Raised up, did never Relapse into the same again.  
But there are some other of his more Refined Failings mentioned, which the Best of men are Subject unto and which are as followeth.  
1. David confesseth, that himself (among the rest) did not in Saul's days Inquire at the Ark of God, 1 Chro. 13. 3, as was his bounden Duty, by the Law of Moses, Exod. 25. 22. Now that Ark was placed at the West end of the Holy of Holyes (which was a Type of Heaven, the place of God's presence, Heb. 9 24▪) or at the farthest distance from the East or Worldly worship, it being the custom of Idolaters to worship towards the East or Sunrising. And so, the Generality of Professors (at leastwise in the days of Saul, who typified the Man of Sin,) have sadly neglected to Inquire of God in the way of his Appointment; and have consulted (as Saul was want to do) with their own Will, and Carnal Policy, and natural Reason, and mere Human Authority, in the things of God; which hath continued both them and their Leaders, in many sad Consequents of that preposterous course. But so soon as David's Kingdom was competently settled, he than bethought himself of rectifying this abuse more Generally, though he was formerly furnished with the Ephod, for his own Private Direction, which was accordingly improved. And as to his forementioned Neglect, himself was than Constrained thereunto, through Saul's profaneness; which cannot be so fairly pleaded by us in Gospel times, since the Ark of God's Presence is now more easy to be come by, and not Confined to one certain Place as heretofore it was. However, David was timely sensible of that miscarriage, and did redress it; and nothing short of that, will evidence, that such like Transgressor's in these latter days, are men of a truly Gracious Spirit.  
2. David was somewhat Hasty, as himself confesseth; who said in his Haste, that he was Cut of, psal. 31. 22, and that All men were Liars, psal. 116. 11, chief referring unto Samuel, because that Kingdom was so long Delayed, which Samuel had Anointed him unto. Hope deferred is apt to make the heart sick, Pro. 13. 12; and as all sick Persons are subject to be Pettish, so some talk Idly than, which is more ordinary in this kind of Sickness. When Christ was Dead, some of his Disciples began to Question, whether this was He, Luke 24. 21, yea though they did than confess a Confirmation of it, by a sufficient Report that he was Raised again, v. 22, 23, 24, who therefore were sharply rebuked for their Folly and Unbelief, v. 25, as those must expect to be, who are alike guilty. But thus to Cut of ourselves (in case we be not Speedily relieved) is that which a Gracious heart is subject unto, both in relation to Temporal and Spiritual Temptations. We are very prove to Limit the Holy One of Israel unto our Time and Way of fulfilling what he hath promised; which if it doth not prove accordingly, we than give all for Lost, and though we may not dare to Question the Word of God, yet may we boldly call that a false Interpretation of it, which may be the Truth. But David did only speak thus in Haste, and did Correct himself in Time, because he was still endued with that Spirit of Faith, whose present Exercise was for a while Suspended, psal. 116. 10: which is enough to startle those, who do in Cool blood Maintain what is the issue of their Unbelief, and who do Persist therein notwithstanding the sufficient means offered for their Satisfaction.  
3. David was sometimes overpowered to make himself Worse than indeed he was; as when he Feigned himself Mad, before Achish the King of Gath, 1 Sam. 21. 13; and when he Pretended to the same Achish, that he had been fight against the men of Judah, 1 Sam. 27. 10; and when he bore Achish in hand, that he intended to be for him against the Israelites, 1 Sam. 29. 8. And thus in the days of Saul or the Man of Sin, many Professors have been tempted to Feign themselves Mad, and to make as if they had not the Exercise of their Reason and Understanding, to know such Truths and Errors, which any ordinary man might see with half an Eye; and which themselves knew well enough, but that they were Afraid to be endangered by the discovery of their Abilities: nay many have made an Outward show of being for or against such Things or Persons, which in their Hearts they have been Contrarily affected towards. This is a great miscarriage, which tendeth much unto the blemishing of our Profession; and which the subtle Philistian Lords will not be always deluded with, 1 Sam. 29. 4, however Simple Achish might be satisfied, ver. 9; and which discovered Incredulity of theirs hath been in much mercy to these poor self-ensnaring Dissemblers. But let us know, that David yet was but a Young Professor, (which many cannot pled) and that his failing was not in point of Action, but only of Expression and Appearance; which therefore cannot be compared with their Dissimulation, who do proceed further. And as we would be preserved from such a Snare, so let us take heed of what betrayed David hereinto, which was his forementioned Hastiness or Unbelief.  
4. David's Unbelief drove him at last to Flee out of the land of Israel into the land of Moab, 1 Sam. 22. 3; about which Flight he did not consult with God, and for which the Prophet Gad rebuked him, v. 5. Now as to his Flight out of his own Land, too many have followed him over Hastily (in times of Persecution) under a pretence of providing for their Relations, as David than did, 1 Sam. 22. 3, 4: which though I will not absolutely deny the Warrant of, yet surely we may not Flee upon every Light Occasion out of that Land or Place in which the Lord hath set us, and not without Enquiring of God's Oracles for our Licence, especially since many have been rebuked by the Lord (and by his Prophets or more Enlightened Servants) for their so doing, whereupon good David returned, 1 Sam. 22. 5. A godly man's heart is Fixed, with respect to Evil tidings, Psa. 112. 7; and Christ forbiddeth going from House to House, Luke 10. 7; and some are disgracefully called Wand'ring Stars, Judas 15, and Hirelings, who flee upon the Wolf's appearance, Joh. 10. 12. And let it be observed, that David's spirit was never in so sad a Case, as when he thus Fled, psa. 120. 5, for fear of Doeg, v. 2, which hurried him into this sudden undertaking, 1 Sam. 21. 7, and 22. 3: whereas his Faith was always more Lively at other times, whilst he was in the Wilderness of Ziph, psal. 54. 4, 5, 7, and in the Cave, psal. 57 1, 2, 3, and Watched in his own House, psa. 59 3. 10. 16, and in the Wilderness of Judah, Psal. 63. 8, 9, 10, 11, and when he was in another Cave, Psal. 142. 7; although his Outward Condition was than bad enough, but yet he was all this while in his own Land, (as is evident from the respective Titles of those Psalms) and fared from the Lord accordingly. And as we would not fall into the like Temptation, so let us take heed of Weakening our Spirits, as David than did his, by his Pretending that he was than sent about Saul's Errand, 1 Sam. 21. 2, which did immediately usher in this Flight of his, first unto Achish the King of Gath, v. 10, and than into the Land of Moab, 1 Sam. 22. 3.  
And as to those Persons whom David now fled unto, (viz. the Moabites and Philistines) too many have also followed him in that respect, who have sought for shelter unto Things and Persons of a Moabitish and Philistian nature, endeavouring to secure themselves by getting into favour with a Persecuting and Uncircumcised Party; and who have also Aggravated that Act of theirs, as David did, by a fresh compliance with that Philistian or Grosser Interest, 1 Sam. 27. 2, from whence there had been formerly a very narrow escape, 1 Sam. 21. 12, and for which Mercy, Praises had been returned, psal. 34. 1, compared with the Title. But yet David did live to Recover what he had hereby lost, in his after-conflicts with those whom he had sometimes complied with; and nothing short of that, will satisfy concerning others, that they are men of David's Spirit.  
5. David was once overtaken with a Temptation to Dally a little with his Light, in cutting of the Skirt of Saul's Robe privily, which was in order to his having Killed Saul, as his Servants moved, and as himself did intimate, by saying afterwards, The Lord forbidden that I should stretch forth mine hand against him, and by his Heart smiting him because he had cut of Saul's Skirt, which could not relate to that Act alone, save as that was a Trial made upon his Conscience, which if endured without Reluctancy, might have encouraged him to Perfect his Servants Motion, whom he was thus far willing to comply with, 1 Sam. 24. 4, 5, 6. It is indeed very sad to Dally with ones Light at any time, since the Eye is soon put out, and not to be Restored without a Miracle. But yet alas how frequent is this Practice among Professors, (although they will not confess it,) and how Rare a thing is a truly Tender Conscience! Thence are such grounded Jealousies, that one scarce knoweth how to Trust another; thence are such bold Adventures to Speak and Act at pleasure; thence are such sharp Contests among men of Differing Opinions, and not so much from Ignorance as want of Candour. I am no great Admirer of that Light which is in Every man, but I yet could be glad, if Every one did walk up faithfully unto what Light they have. And though good David was a little touched with this Distemper, yet was he presently Heart-smitten, so as to confess his Folly and to proceed not further; which they shall do well to weigh, who Persevere (upon a like Occasion) and would Outface.  
6. David was also once transported, in a way of Self-revenge; so as to design the utter ruin of Nabal's house, because of his Churlish and ungrateful carriage towards him, 1 Sam. 25. 21, 22. Revenge is very pleasing to flesh and blood, and is too apt to be indulged by the best, through want of exercising that Affection upon our own Corruptions, which is one Evidence of that Repentance not to be Repent of, 2 Cor. 7. 10, 11. But jest any should cherish this Distemper in themselves because of David's pattern, let such also remember, that David did not put this Purpose of his in Execution, but was soon stopped in that Dirty-lane which led to Nabal's house, and Blessed God for that Obstruction, 1 Sam. 25. 32, 33. And as a Motive to cease from this kind of Anger, let us observe how speedily the Lord himself Avenged David of this Nabal, so soon as the matter was referred to him, 1 Sam. 25. 38, 39, who hath said, that Vengeance is his, and he will Repay, Rom. 12. 19  
7. Though David's Many Wives, 1 Sam. 30. 5, and 1 Chro. 14. 3, was not a Known sin in those Days, as is generally conceived; yet did he also undeniably evidence the Inordinacy of his Affection, when he so longed (as if he had been some Breeding Woman) for those Waters of Bethlehem, which could not than be had, without the apparent hazard of their Lives who were to fetch them, 2 Sam. 23. 15. It is the Saints Duty to mortify Inordinate Affection, Col. 3. 5, and to Abstain from fleshly Lusts, 1 Pet. 2. 11; and they that are Christ's, have Crucified the Flesh with its Affections and Lusts, Gal. 5. 24; but yet they are long a Dying, as that word [Crucified] doth import; and therefore (perhaps) this Failing in David, may be Mentioned in the Latter end of his Life, 2 Sam. 23. 1, 15, though possibly it might relate unto his Younger days, as seemeth to be intimated, v. 13, and 1 Chron. 11. 10, 13, with 1 Sam. 22. 1. But jest any should be Encouraged by David's Example, let them remember, that he durst not Drink those Waters which he had so Impetuously thirsted after, but poured them out unto the Lord, 2 Sam. 23. 16, 17, that so we might be instructed, how to get rid of such bad Companions.  
8. I am of Opinion with those who think, that David dealt not so Righteously with that Amalekite, who hoping for some Reward, did therefore falsely accuse himself as if he had slain Saul, 2 Sam. 1. 10, whenas it is evident that Saul slew himself, his Armour-bearer standing by till he was Dead of that wound, 1 Sam. 31. 4, 5: whereupon David forthwith proceeded to take away this poor Amalekites life, 2 Sam. 1. 15, without any foreign Witness, which God's Law required in that case, Num. 35. 30; and did not so much as Reprieve him until the matter might have been known, yea though he confessed afterwards, that he than perceived what Temptation this man was under, 2 Sam. 4. 10. Now though it was Just with God, thus to meet with this Amalekite, as a warning to all Mystical Amalekites or Earthly minded men, who will Wrong Themselves for the Hope of Worldly gain: yet can I not wholly Justify this Act in David, however it may be Extenuated by his now being in a Hurry, and in a Military Posture, and under a Temptation of thus Vindicating himself from having had any hand in Saul's untimely death. Men are too apt to secure their own Interest, by entrenching upon another's; and many a Rash Sentence is put in Execution without sufficient Proof (at leastwise unto the Murdering of a man's Good Name) without any Witness or Visible ground, or the Parties own Confession, nay though he doth Declare unto the contrary, beyond what he is bound to do. But let all such false Witnesses know, that by the Law of God they should be dealt with themselves as they had thought to have done unto their Brother, Deut. 19 18, 19, 20, 21, which God will yet put in Execution, though man doth not, Psa. 7. 16.  
9 David did ill, in sparing Joab, whom he knew to have been a wilful Murderer, both in the case of Amasa, 2 Sam. 20. 9, 10, and Abner, 2 Sam. 3. 27. Others also have been bold to do the like, whom I would wish to consider, whether they can found any Warrant for their so doing from Num. 35. 31, Gen. 9 6. And if any shall make a Plea of David's Practice, let them know, that as his Failings are not written for our Copy, so neither did he Pardon Joab, but only Delayed to proceed against him, because the other was too Hard for him, 2 Sam. 3. 39, until a fit Season came, and than he gave order for his just Punishment, 1 Kings 2. 5, 6, and in the mean while did sufficiently declare against his wicked act, by that dreadful Curse, 2 Sam. 3. 29. And though this kind of Indulgence, hath mostly prevailed under Saul's Dispensation, yet let the Ruling Saints take heed, jest they be overtaken with the like Temptation, upon some Politic account, as David than was. And though every Private Person be not in a capacity of conniving at wilful Murder, yet all are too apt to stop the course of Justice, or at leastwise not to Open that Obstruction, when it relateth to some more Considerable or useful Person, as Joab than was, according to a Worldly rule of Judging. But as men of Joab's spirit must expect to be reckoned with by Solomon, or Christ himself, notwithstanding all their former good Service; so let the Indulgers of such a spirit know, that Joab was a continued Thorn in David's side, not only crossing him in Absalom's death, 2 Sam. 18. 12. 14, but also sadly complying with him in Vriah's Murder, 2 Sam. 11. 15, 16, 17. Though it should chief sway with Churches and Civil Governors, not to Respect man's Persons in such a case, because the Judgement is not theirs but God's, Deut. 1. 17.  
10. David did surely Fail, when he was Displeased with the Lord himself, because he had made a breach upon Vzza, 2 Sam. 6. 8, as if the Lord had thereby given him some just occasion of Offence. Shall mortal man be more Pure than his Maker? May not God do whatever his Soul desireth? Must he give Account of any of his matters? When David had sinned grievously in the matter of Vriah, it is only said, that God was Displeased with him, 2 Sam. 11. 27; and may David be Displeased or Angry, because God destroyed Vzza? Especially since that Act of God was not resolved into his Sovereignty, but was an act of righteous Justice, because Vzza did than Transgress the known Law, in touching that Sacred Ark which none but the Levites might meddle with, Num. 4. 2, 15. How prove is sorry Man to found fault with God, ever since he was Ambitious of being Equal with him, Gen. 3. 5, 6! Our hearts are Naturally very Haughty, which doth appear when we are Crossed, and Proud flesh cannot endure the lest Touch of that nature. And though a Gracious heart be not so apt to be thus transported upon a Worldly occasion, yet let him take heed in David's case, or when the Lord shall seem to Check him in his holy Zeal, which we are too prove to expect his absolute Acceptance of, and Pettishly to let it fall upon the lest Discouragement. But we must also know, that David soon recovered this sudden slip, and speedily returned to his former Duty, Justifying God and taking the blame upon himself, as being the cause of that rebuke, 1 Chro. 15. 13.  
11. David doth seem to evidence at one time much of a Cruel spirit, both in his sentencing a supposed Oppressor, and in that Execution which he did upon the subdued Ammonites. When Nathan was sent unto him, to draw out a Confession against himself in the matter of Vriah, under the Person of a Rich man taking a Poor man's Lamb to spare his own flock, 2 Sam. 12. 1, 2, 3, 4; David's anger was greatly kindled (little thinking that Nathan meant Him,) and whereas the Law did only require a  Restauration, Exod. 22. 1, David made bold to Add, the Death of that Rich man also, v. 5, 6: but when that Parable was explained, he than would have been loath that Sentence should have been executed upon himself. From whence we may observe, how apt the Best are sometimes, to be severe in Judging others, until it come to be their own Particular Case.  
And as David did thus Hardly Sentence, so also he was as Cruel, in that Execution which he than did upon the Ammonites, putting them under Saws and Harrows and Axes of Iron, 2 Sam. 12. 31. Now as we would not be overtaken with the like Temptation, so let us take heed of Gross breach of Duty, which David lay under the Gild of at that time, and which did than occasion the unusual Fierceness of his Disposition.  
12. David did sinfully Indulge some of his Children; not having Displeased Adonijah in all his life, 1 Kings 1. 6; and being so fond of Absalon, as that his Soul longed after him, 2 Sam. 13. 39, (although he had unnaturally murdered his Brother Amnon, v. 28, 29,) and earnestly wished that he had Died for him, 2 Sam. 18. 33, although that wicked Son did than seek his own Father's Life. It is an ordinary thing for Parents to make their Children Wantoness; and to overlook in them, what is severely witnessed against, in others. But let such childish Parents bear in mind, how sadly poor David smarted for his Fondness; since Adonijah was Ambitious unto the shortening of his days, because his Father had not Displeased him at any time, 1 Kings 5. 6, 7; and since indulged Absalon would feign have murdered his Father, and did murder his Brother, because David did not cut of Incestuous Amnon, as he should have done, Leu. 20. 17, and because he spared Absalon who Bloodily accomplished that work himself. And though David was much in captivity to this Distemper, yet did he overcome it before his death, and made that up in Solomon's good Education, which had been wanting in him to the rest, as hath been formerly declared.  
13. David doth seem not to have dealt so fairly, when he gave all Mephibosheth's Land to Ziba, upon his false Accusation of him in the other's absence, 2 Sam. 16. 4; which was the worse, because Ziba had half the Land given him still, after that Mephibosheth had sufficiently vindicated himself from that Aspersion, 2 Sam. 19 24, 25, 26, 27, 28, 29, 30. A good man may possibly be ensnared by another's Flattery, to Judge unjustly before both Parties be heard to speak; and that may betray him (being once engaged) to Persist in what he hath so done, at leastwise not to reverse it wholly, when the truth is known. The best earthen Pitcher may be sometime carried by One ear, which yet is a sign of Emptiness; and fawning Sycophants are apt to be too acceptably entertained, which yet is a Sin and Shame; and when a man is once Engaged in an evil way, 'tis not so easy to Return, which should provoke us to take heed of bad Beginnings. But David now was not himself, and though he did fail in this particular act, yet was it his Habitual Purpose, to cut of the Privy Slanderer, psa. 101. 5.  
14. David confessed, that he had sinned greatly, when he would needs know his utmost Strength, or all the fight men that were in Israel and Judah, 2 Sam. 24. 2, notwithstanding Joab's witnessing against it, and earnest Dissuasion from it, v. 3, 4, and 1 Chro. 21. 3, 4. The best of men are too apt to Delight themselves in Viewing their supposed strength, in point of Gifts or Graces or any other self-elevating Advantages, which is Abominable in the eyes of a mere Carnal Joab, and much Provoking unto the Lord himself. Indeed a man may Lawfully take notice of what Good he hath received, in order to his giving God the Glory of it, 1 Cor. 15. 10; but we are apt to do so in a way of Vain glory and Self-pleasing, as David did, which is a great miscarriage. And let it be observed, whether the Declining state of David's Dispensation in the Latter days, be not attended with the vain Boasting of a mere Fleshly Numerous Party; which always hath been the bad Companion of Outward Peace and Temporal Prosperity, among the Generality of Professors. But as a Corrosive to such Proud flesh, let it be duly weighed, that David was hereunto Provoked by the Devil, 1 Chron. 21. 1; and did Confess this Sin unto the full, v. 8. 17; and never did commit the like again; neither was this Numbering Perfected, or put in the Account of his Chronicles, 1 Chro. 27. 23, 24: and that he was also sharply Corrected by the Lord, by his Losing Seventy thousand of what he had so Gloried in, 1 Chro. 21. 14; which may be expected by all, as the Righteous Consequent of their delighting to stand in the proud View of their apprehended Excellencies.  
15. David doth also confess, that he had not Duly sought the Lord, when he attempted to Remove the Ark, 1 Chro. 15. 13, which should have been carried by the Levites upon their Shoulders, v. 2, and not by Oxen upon a Cart, as than it was, 1 Chro. 13. 7, and therefore was poor Vzza smitten, ver. 10. From whence we may observe, that the Best men are apt to manage a Good cause Badly; and in Particular by Translating the Burden of that Duty upon others, which the Lord hath imposed upon our selves. It is good to be Enquring of God in such a case, since we are naturally prove to spare our own Shoulders, and to consult with carnal Policy in matters of a Religious nature. All seem Desirous, that Gospel-worship might be Advanced; but few are willing to take that Ark upon their Backs, so long as there are any Oxen to bear it for them, by means whereof it shaketh or is Endangered, which doth occasion some fresh Presumptuous act, unto the Death of some, and the Rebuking of all the rest. Which instance may more especially refer unto a time to come; but yet is fully Exemplified at this day: since we have been too apt to lay heavy burdens upon the backs of others; upon which the Ark hath lately shaken, which some well-meaning Uzza hath endeavoured to hold up by unhallowed means; and therefore perhaps the Lord hath smitten them with the Plague, which Israel is threatened with, in case they do neglect their Open solemn Worship, when called thereunto, Exod. 5. 3, which we in Gospel-times are bid to hold up, in the face of greatest outward danger, Mat. 10. 27, 28, and are forbidden going from House to House, in a way of designing Privacy, Luke 10. 7. And this Ignorance of a Due Order proceedeth from a foregoing Neglect of consulting with God's Oracles, through the corruptions of former times; as David was therefore ignorant, that this work belonged to the Levites, because they had generally Disregarded God's Ark in the days of Saul, 1 Chro. 13. 3.  
16. The Lord had ordered, that the Ark should be Placed within the Tabernacle, Exod. 26. 33; but David brought the Ark into Jerusalem, and left the Tabernacle behind at Gibeon, 1 Chron. 16. 37. 39, appointing Asaph to minister before the Ark, and Zadok before the Tabernacle, which was not according to God's Order. It is an hard matter to carry on God's work by Wholesale, and not to leave some part thereof behind. And though David had now got the Better part, viz. the Ark) into his own House, yet did he hereby occasion Others to wait upon an Empty Tabernacle. Thus some are satisfied with a Form of Godliness without its Power, whilst others pretending to the Power do therefore disregard an instituted Form, and little think that both these should go together till God give further Order. And as this Partial dealing with God's Appointments prevailed thus in David's time; so I expect it will befall his Dispensation in the latter days; nor will it be much to be wondered at, if the Best shall Differ each from other, on this side what the Temple typified, especially a little before the final Dissolution of a Tabernacle state: But to prevent our making light of such a failing, let us remember how often good David was left without Advice from God, after that he had thus put Asunder what God had Joined: and that Christ (whom David typified) would not omit one jot or tittle of the Law till all was fulfilled, accounting him the Lest in the Kingdom of Heaven, who shall do otherwise, Matt. 5. 18, 19  
17. Though David had the Ark at home, yet did he use to Worship in an High Place at Gibeon, where he had left the Tabernacle, 1 Chro. 16. 39 40, where Solomon also worshipped and a●l the People, which was their Sin, 1 Kings 3. ●, 3, 4. And it is evident, that David did put more Honour upon that High-place than upon the Ark, because he had only Asaph a Levite to minister before the Ark, 1 Chron. 16. 37, whereas Zadok the prime Highpriest did serve before the Tabernacle in that High-place at Gibeon, v. 39 From whence we may observe, how prove men are to Intermingle something of their own with God's Appointments; and highly to prefer the Tabernacle-Outside of a Duty before the Ark of God's Power; and under the Pretence of God's Tabernacle to Magnify their own Inventions or Superstitious High-places. And let it be duly weighed, that this turning of God's own Tabernacle into an Idolized Form, was the Consequent (or at leastwise the Concomitant) of its being severed from the Ark, which those are most subject unto, who do pretend at the Highest rate; so Dangerous a thing it is to sever what God hath Joined, and so Natural a thing it is to be Will-worshippers and not to see it. This also may prove another great Temptation in these Latter days, for the preventing whereof, let us remember, that the forementioned Plague (which thinned David's Worshippers and Warriors) did so rage in this High-place at Gibeon, as that David was afraid to come thereat, 1 Chro. 21. 29, 30, and he grew out of conceit therewith ever after, having met with more of God's gracious presence otherwhere, v. 28. And thus the Lord at last will gather up his precious ones, into One fixed Temple-state of his own appointing, out of all those superstitious Wander and Divisions, which have been the fruit of their religious Humours; as he now shown David where that Temple should be built, which yet he was only suffered to make Provision for, but might not Set it up, 1 Chro. 22. 1, 2, 3. 7, 8.  
18. When David was in Prosperity, he said, he never should be moved, Psal. 30. 6: from whence we may observe, how prove the Best are to be Secure, which is their sinful weakness; as on the other side, in a day of Adversity to conclude that God hath forgotten to be Gracious, which David confesseth to have been his Infirmity, Psal. 77. 9, 10. We are apt to walk by Sight, and so to be ensnared, by reason of our unacquaintance with God's Methods, who keepeth not unto the common road of man's Reason, that so his People's Faith might be in continual Exercise. We are naturally of a very Narrow and Presentaneous spirit, not willing (through self-love) to prepare for Darkness in a Sunshine day, nor (at another time) to Hope for mercy, through our Peevish Unbelief. But as good David overcame Despondency, when he remembered that God's Way was in the Sanctuary, Psal. 77. 9 13; so also was his Security rebuked, by the Sudden Hiding of God's face, unto his being Troubled, Psal. 30. 7; both which are registered for our Warning and Direction, in relation to those two Extremes.  
19 David was once tempted to Hold his Peace from Good, whilst the Wicked was before him, Psa. 39 1, 2. And it should seem, that the Good Discourse which he did than Refrain, related to the Creature's Vanity, Psal. 39 4, 5, 6, which Wicked men cannot endure to hear of; and therefore he calleth it a Parable or Dark Saying, Psal. 49. 4, which doth concern the Worldlings Folly, who Trust in that which cannot Save them from the Grave, v. 6, 7, 9, nor prevent the Righteous from having Dominion over them in the Morning, v. 14, or when the Sun of Righteousness shall arise. Wicked men are Earthly-minded, who therefore will not understand nor can endure to hear, that their Life is short, and that their Wealth is worthless, and that the poor afflicted Saints shall one Day be possessed of their present portion: in which respect, the Best are apt to Speak of such things Darkly, and sometimes to Hold their peace. How hard it is to bear a Full and Faithful testimony to Offensive Truths! But as it is a bad Sign to be Offended with the Truths of Christ, so is it the Disposition of Gracious heart to Overcome his sinful Silence, as David than did, whose sorrow was stirred, and whose heart was hot within him, until the burning fire had made a passage for his musing by his Speech, Psal. 39 2. 3. Those are not of David's Spirit, who are in bondage unto that Temptation of sinful Silence, although the Best may for a while be hard put to it, Jer. 20. 9  
20. David confesseth, that his feet were almost gone, in point of Envy at the Sinners Happiness, Psa. 73. 2, 3, considering how himself was dealt with, v. 14. But yet he quickly did recover himself, v. 15, by going into the Sanctuary, or communing with God's Oracles, v. 17, and styled himself a Foolish Ignorant Beast, because of his being so disturbed without any just cause, v. 21, 22, 23.  
These are the Principal of David's registered Miscarriages; which I have not Delighted to ●ake into, but that I could not well avoid it, in this Set Discourse about his whole Description: especially since many are apt to Argue from his Failings, which I have therefore mentioned together with their due Extenuations and dissuasives, that so none may make the worst hereof, in way of Censure or Misimprovement.  
And thus I have now Finished this Second Use, which is for our Instruction.  
Use 3. I shall conclude all, with a few words of Exhortation, to be such as David was for the Main, viz. Men and Women after God's own heart.  
And one would think, there needeth no other Motive, save what is hinted from the Duty itself Exhorted unto. Our first Parents were so Ambitious of being Like to God, as that they ventured their All, in the pursuit of a mere Delusion; and shall we than stick at any thing, to Purchase that which will Truly make us such as the Lord himself is? What can be desired more, than to be After God's own heart, who is the Centre of all Perfection; although there were no other Encouragement, save what ariseth from the Thing itself?  
But yet because naked Grace and Duty are of small account in most man's eyes, I shall therefore endeavour to set this Exhortation home upon the hearts of all, by several Motives; and shall confine myself to such things only, as did befall good David, (above Saul) and every of which may be expected as their Portion who do resemble him in point of Grace, and which are as followeth.  
Mot. 1. David was anointed King, 1 Sam. 16. 13, and was Peculiarly chosen by the Lord himself, Psa. 78. 70, who did Prefer him before Saul, 1 Sam. 15. 28, and before his own Brethrens, 1 Sam. 16, 7, 8, 9, 10, 11, 12. Men after God's own heart, are Chosen Vessels, (as Paul was, Act. 9 15.) whom God Preferreth before the rest; who are made Kings, and who shall Reign on Earth, Rev. 5. 10. Now this Kingdom of theirs hath hitherto been of a Spiritual nature only, (which yet is a sufficient Dignity;) but their Inward Grace will in due time grow up to Outward Glory, which shall be Generally given forth at Christ's Personal Appearing, Col. 3. 4, a more Particular taste whereof will be on this side that time, 〈…〉. 15, according to what they were visibly Anointed unto from the time of that War, v. 7, and which they took Possession of when the Witnesses Ascended up to Heaven, v. 12: as Christ was Proclaimed King, Luke 19▪ 38, before his Suffering, and went to receive that Kingdom at his Ascension, Luke 19 11, 12, which yet he will not Visibly and fully exercise till his Return, 2 Tim. 4. 1; and in a way suitable to what befell David. This Honour shall one day be conferred upon all the Saints; and when they shall thus Visibly appear with Crowns upon their heads, than every one will wish that He also had been a man after God's own heart; which therefore is the first Motive to be of that Number.  
2. David was made to Wait and Suffer much, between his Anointing and Coronation, that so he might be Fitted and Prepared for his Kingdom: which though (Materially considered) it was Afflicting, yet was it of special use, since he was very Young when first Anointed, 1 Sam. 16. 11, and wanted that Experience which is the fruit of Patience, Rom. 5. 3, 4; and therefore he did not over-hastily desire Saul's destruction, Psal. 59 11. The Anointed Warring Witnesses have no great mind to Die; but yet they that Reign with Christ must also Suffer with him, 2 Tim. 2. 12, who learned Obedience by what he suffered, Heb. 5. 8, and who in Mercy to his People will not Advance them over-speedily, until he hath first Wrought them for it, 2 Cor. 5. 5, and made them Meet to be Partakers of it, Col. 1. 12. When Israel came first up out of Egypt, they had a Mixed multitude with them, Exod. 12. 38, who set the rest a Lusting, Num. 11. 4; and therefore they might not enter into the Land of Promise, till those bad Humours were Purged out, Num. 14. 29. 30: and when that People's present Captivity shall be returned, the Lord will first bring them into Another Wilderness, until he hath Purged out the Rebels from among them, Ezek. 20. 34, 35, 36, 37, 38. Sudden alterations are apt to Overset the Creature's Weakness, and therefore the Lord doth Gradually proceed in doing Good unto them, first Preparing their Heart, and than causing his Ear to hear, Psal. 10. 17. Saul was Immediately possessed of his whole Dominion, but David was made to Stay, until he had first served two Apprenticeships, that so he might be the better able to drive that Trade, which is the happy Portion of every Gracious Soul, and another Motive to be of that Number.  
3. When Saul was once Dead, though David had long War with his House, yet did he wax stronger daily, 2 Sam. 3. 1, and many fell of unto him, until his Host was Great, like the Host of God, 1 Chro. 12. 22. And let it be observed, how this Agreeth with the Witnesses, between the time of their Ascension and the Seventh Trumpet's sounding; as it hath been made good to Christ (in his Interests and Members) ever since himself Ascended. In the mean while, this is the Portion of every gracious Soul, to wax stronger and stronger, ever after his first Main contest with the Body of Sin, which from that time is called the Body of Death, because it groweth Weaker daily, notwithstanding some lesser Conflicts afterwards, which may interrupt the Peace and Fullness of his Spiritual Dominion for the time being; and which also is occasioned by his own Indulging those Spiritual Adversaries (as David did his) against whom if all offered Advantages were carefully Improved, this War might sooner come unto an happy Issue.  
4. David was furnished with a Spirit suitable to that work which God had called him unto, from that very Day wherein he was Anointed, 1 Sam. 16. 13. And as the Spirit of God was upon Christ, because he was Anointed, Isa. 61. 1; so is it also given forth unto all his anointed Servants, according to the measure of the Gift of Christ. The Saints are poor Creatures in themselves, but they are encouraged to expect the help of God's Spirit in their enquiring into mysterious and needful Truths, Joh. 16. 13, 14; in their performance of Religious Duties, Rom. 8, 26; in their Reviving Prohibited Temple-work, Hag. 2. 4, 5; in their honourable mannagement of Suffering service, Mat. 10. 19, 20; and in their unusual converse about Difficult affairs (whether Spiritual, Civil or Military) when called thereunto, Isa. 28, 5, 6. Saul had some Ordinary Gifts of God's Spirit conferred upon him, such as a Wicked man may share in; but David did experience it's more Peculiar Influences, in his Overcoming that Goliath whom Saul fled from; an Extraordinary measure of which Spirit did also appear in his unparallelled Worthies, 2 Sam. 23. 8, etc. which hath been Spiritually Exemplified in all those of David's Spirit hitherto, who have done very Strange Exploits, as an Encouragement unto others to be of that Number.  
5. David was Successful in what he undertook, for the Lord was with him, 1 Sam. 16. 18, enabling him to slay that Giant, 1 Sam. 17. 50; and to Take that impregnable Fort of Zion, 1 Chro. 11. 5; and Preserving him whithersoever he went, 1 Chron. 18. 6. A wicked man may Prospero in what he putteth his hand unto, Jer. 5. 28; but as it proveth Destructive to them, Prov. 1. 32, so they have no Promise for it, but may Expect the quite contrary, Deut. 28. 29: whereas a Gracious heart hath this Insured to him, Psa. 1. 3, because such do Delight themselves in God, and do commit their way unto him, Psa. 37. 4, 5, and do belong unto that Zion, where God doth command the Blessing, Psa. 133. 3. The Spirit of God in such doth work Effectually, so as to Overcome the Stoutest Adversary and Strongest Hold, notwithstanding the Despicableness of their Persons, and the Weakness of those Means which they make use of. The only way to be Successful in our Attempts, is to become men after God's own heart.  
6. David was Accepted in the sight of Saul's Servants, and of all the People, 1 Sam. 18. 5, who Loved him, v. 16, and among whom his Name was much set by, because of his Singular Wisdom, v. 30; and Jonathan Loved him as his own Soul, v. 1; nay Saul himself did sometimes greatly Love him, 1 Sam. 16. 21, who afterwards did Fear him, because the Lord was with him, 1 Sam. 18. 12, and because he did behave himself so very wisely, ver. 15, which made him at the last to turn his utter Enemy, v. 29. Every one would feign inherit the Good will of all, and the only way to do so, is to be such as David was. Such is the Glory of that Grace and Wisdom, bestowed upon a man after God's own heart, as that the Common sort of people cannot but Love him; yea Hypocrites themselves do therefore Reverence him, and are Afraid at the sight of God in him, whom they have no cause to Hate, but only that they so Envy his superior worth, and Fear that God will Advance him above themselves; which maketh them to become his Enemies, whilst others of a Grosser spirit Favour him, as the Moabites and Philistines did David, when Saul was set against him, and as the Heathens did Paul when he was Persecuted by his Friends and Brethrens, Act. 23. 27, & 24. 23, & 27. 3, & 28. 2, 7, 16, 30, 31.  
7. David was Seen by Others, to be a Worthy man, and one whom the Lord intended to Advance accordingly. Abigail could say, that God would certainly make him a sure House, because he had fought his Battles, and because no Evil had ever been found in him, 1 Sam. 25. 28. Nay Saul himself Saw and Knew that the Lord was with David, 1 Sam. 18. 28, who also confessed that he was more Righteous than himself, 1 Sam. 24. 17, and that he Knew well he should be surely King, v. 20, as his Son Jonathan had formerly hinted, 1 Sam. 23. 17. Though wicked men and worldly Professors may Revile God's precious ones, yet are they convinced in their Consciences that they are more righteous than themselves, and are sometimes constrained to confess it, as Paul was in part acknowledged by those censorious Corinthians, 2 Cor. 1. 13, 14, whom the Lycaonians Deified, Act. 14. 11, as also did those Barbarians, Act. 28. 6. and whom the Devil himself acknowledged to be the Servant of the most High God, Act. 16. 17. And as they know them to be men of Worth, so also they know that God will Advance them, and therefore are glad at last to Indent with the Saints for their own Security, as Saul did with David, when he was wearied with his Unprofitable and Unsuccessful Persecution, 1 Sam. 24. 21.  
8. The Lord did by a special hand of Providence, convey the Ephod (together with Abiathar) from Saul to David, 1 Sam. 23. 6; which stood him in great stead, as being that by which he might come to know God's Mind and Will, and which he did accordingly Experience, unto his great advantage, v. 9; who also was confident that God would Guide him by his Counsel, until he did receive him unto Glory, Psa. 73. 24, for God had Promised to Guide him with his Eye, and to Instruct and teach him the way that he should go, Psa. 32. 8, in answer to his earnest Prayer, Psa. 143. 8. A man after God's own heart may comfortably wait upon the Lord for his Direction, and is supplied with Peculiar means accordingly; he hath the Mind of Christ, 1 Cor. 2. 16, and is endued with that Spirit, which Leadeth into all Truth, Joh. 16. 13; whilst others are left to walk in their own counsels, Psal. 81. 12, and Perish through lack of Knowledge, as Saul did when he had lost the Ephod.  
9 David was confident that God would Hear him when he did call unto him, Psa. 4. 3, and therefore he would than Look up, Psa. 5. 3; and did accordingly Experience it, when he at any time consulted with him, 1 Sam. 23. 2. 4. 11, and 30. 8; which he acknowledgeth, Psal. 3. 4, & 6. 8, 9; who therefore resolved to cry unto him, that performeth all things for him, Psal. 57 2. Every man would have his Desires granted, which yet none but a Gracious Soul can Groundedly expect, whose Voice is sweet, whose Person is accepted; who goeth unto a loving Father, by the Son, and through the Spirits help: whilst the Sacrifice of the Wicked is declared to be Abominable. And as the Saints have always been prevailing in their Prayer, so will this Eminently appear in these Latter days, when God will Hear them whiles they are yet Speaking, Isa. 65. 24, when they shall Search for him with all their heart, Jer. 29. 13, and when they shall offer unto the Lord a Pleasant Offering as in the days of Old, Mal. 3. 3, 4.  
10. God did consider David's Trouble, and Knew his Soul in Adversities, Psa. 31. 7; and though he Chastened him sore, yet did he not give him over unto Death, Psa. 118. 18; nor did he leave him unto the mercy of his Enemies, 2 Sam. 24. 13, 14, 15; but did Miraculously Preserve him from Saul's fury, by a strange Diversion, when Saul had once surrounded him, 1 Sam. 23. 26, 27, 28; because God did Delight in him, Psa. 18. 19 The righteous Lord doth Weigh the Path of his Just ones, when they are made to walk in Heavy ways, Isa. 26. 7; and debateth with them in Measure, staying his Rough-wind in the day of the East-wind, Isa. 27. 8. He doth deliver them from too great a death, 2 Cor. 1. 10, and will not suffer them to be Tempted above what they are able to bear, 1 Cor. 10. 13, though Satan doth very much Desire to have them, Luke 22. 31. Himself is both their Judge and Executioner, 1 Cor. 11. 32, whilst Wicked men are delivered up by him unto the Officer, Mat. 5. 25. God's Israel are an unconsumed Burning Bush, Exod. 3. 2, whom he knoweth how to deliver out of Temptations, 2 Pet. 2. 9; and doth thus dispense himself unto them in way of Special Mercy, Isa. 38. 17.  
11. The Lord was better unto David than He would have been unto himself; crowning him with his Preventing Goodness, Psa. 21. 3. An eminent Instance whereof was, when he was Forcibly hindered from Joining with Achish against Israel, 1 Sam. 29. 9, 10, 11, who doubtlessly would in the Battle have fought against Achish, as his Prudent Lords concluded, v. 4; which would have made the Philistines to Blaspheme exceedingly: but therefore the Lord so ordered it as that David could not Ensnare himself, as he did than Endeavour to have done, v. 8. Men after God's own heart, do frequently experience his Overpowering goodness, in way of Mercy to themselves; whom his good Spirit doth not Permit to blemish their Profession and prejudice their Peace, as they would do, if left unto their own Devices and Inclinations. He biddeth that they should Pray, but yet he Acteth for them beyond what they Ask or Think, in answer to their Habitual desires, and to the cry of their Condition, which they cannot sometimes Express, through want of understanding, or from the Prevalency of their Distempers. How might the Best be Overtaken with sad Tentations, if the Lord did not sometimes Answer before they Call, by keeping them out of the way of such Occasions! And every one will one day wish, that he had been of that Number, whom God doth thus Prevent with unrequested mercy.  
12. When David only had it in his Heart to build a Temple, God did Accept his good ●ntent, and did Reward him for it, as if he had accomplished his Purpose, 2 Sam. 7. 2. 11. The Acceptance of a Willing mind, is one Peculiar privilege belonging to a true Believer, when non-performance is not from want of Will, 2 Cor. 8. 11, 12. Christ is content to eat his Spouses Honeycomb, Cant. 5. 1; who can Interpret the Characters of his People's Sighs and Groans, Rom. 8. 26, 27; and letteth their Desires pass for Actions, or else All his Sheep could not be said to have Relieved him in Want, Mat. 25. 35, 36, since many of them are unable so to do, but yet because the Poorest and Weakest Saint is not wanting in point of Will, he therefore is Reckoned among the rest, as if he had Done accordingly. Eternal Glory is thus dispensed unto such in way of Righteousness, because they would be Infinitely Dutiful; as others would be Disobedient, who therefore are Justly punished with Everlasting torments. The Sinner's good Works shall one day be disregarded, Matt. 7. 22, 23; whilst a Gracious Soul will bountifully be rewarded for his mere Good will; which is a strong Motive to be of that Number.  
13. David was Timely corrected by the Lord, and was not suffered to run upon the Score, (as others were) save in a case of more than Ordinary Provocation, as in the matter of Vriah, (wherein he lay almost a Year without Rebuke,) and when he Relapsed into an unlawful Flight, (where he was suffered to Continued a full year and four months, 1 Sam. 27. 7,) after that he had been fairly Warned of such a like Attempt before, 1 Sam. 21. 12: but otherwise, the Lord soon Checked his offer to have killed Saul, 1 Sam. 24. 5, and his first Flight, both unto Achish, and the King of Moab, 1 Sam. 22. 1. 5. The wicked are permitted to Treasure up wrath unto themselves, Rom. 2. 5, whilst the Lord doth more speedily chastise his Own, that so they might not be condemned with the World, 1 Cor. 11. 32; which is no small mercy, since his Deferred anger turns into Fury, and will conclude in so much the fiercer Vengeance. Let every one be therefore willing to become a Saint; and as the Saints themselves would be more Speedily and Gently dealt with, so let them take heed of Great transgressions, and of Relapsing into what the Lord hath formerly rebuked them for, jest they be than made to Smart as David did upon the like occasion.  
14. The Lord seemeth to take no notice of David's Failings, save only in the matter of Vriah, excepting which, he is said not to have turned aside from Any thing that God commanded him all the days of his Life, 1 Kings 15. 5. God threatneth to set the Wicked man's sins in order before his eyes, Psal. 50. 21; and to convince him of All his ungodly deeds and words, Judas 15: but as the Eye of his Justice doth not behold Iniquity in Jacob, Numb. 23. 21, so neither doth he Reproach his faithful Servants with their Lesser failings, but Names them according to the Better part of their Inward frame and Outward conversation. The true Believers Person is denominated from his Better part, so that it is not He that sinneth, but Sin that dwelleth in him, Rom. 7. 17: and though their Lest miscarriages are matter of their present Shame and Sorrow, yet is it not according to God's Revealed Will, that such things should be mentioned to slain their Reputation, when Deceased. All would be glad to have their Good Name preserved, the best Embalmer whereof is Grace, since the Memory of the Just is blessed, but the Name of the Wicked shall rot, Pro. 10. 7. Only the Saints themselves must know, that though their Names be Fairly writ in Heaven, yet may some Fouler blot be never wiped of on Earth to all Posterity.  
15. When God had deeply humbled David for that miscarriage in the matter of Vriah, he than Returned to him with Advantage, and gave him a second Son, who was the world's Wonder, and whom the Lord himself did call Jedidiah, to signify, that he was God's Beloved, 2 Sam. 12. 24, 25. God is Angry with the Wicked every day, Psa. 7. 11; and notwithstanding what he hath formerly done against him, yet is not his Anger turned away, but his hand is stretched out still, Isa. 9 21: but in relation to his Own, his Anger endureth but a Moment, Psa. 30. 5, he will not always chide, Psa. 103. 9, but with Great Mercies will he gather them, Isa. 54. 7, according to the days wherein he hath Afflicted him, Psal. 90. 15. His Soul doth Long to go forth unto his Children, (as poor David's did to Absalon) and he waiteth to be Gracious, Isa. 30. 18, offering to be reconciled upon the Lowest terms that may be, Jer. 3. 13, whose Bowels are than troubled for them, Jer. 31. 20, accounting their Light correction to have been Double punishment, Isa. 40. 2, and is more Gracious to his Returning Prodigals, than ever he was before, Luke 15. 22, 23. And who would not be glad to be of that Number, whose very Chastisements do only make way for the fuller evidencing of their Father's Love?  
16. David was one of God's Prophets, as he is expressly called, Act. 2. 30, and as many of his Psalms do evidence. And though that extraordinary gift of Prophesying was never common to all the Saints, and is now wholly in a manner ceased, ever since the Scripture or Word of Prophecy was completed, which none may Add unto, Rev. 22. 18: yet as the Saints have Generally been styled Prophets heretofore, Psa. 105. 15; so every true Believer is in some sense a Prophet still, and more especially those of David's spirit in Gospel times, who shall be rewarded as Prophets, and Saints, and such as Fear God's Name, Rev. 11. 18, and whom Christ calleth Prophets, Mat. 10. 41. A man after God's own heart is as it were a Prophet, in regard of his peculiar Acquaintance with Hidden Mysteries, by virtue of a special Gift, Mat. 13. 11. He that is spiritual Judgeth all things, 1 Cor. 2. 15, having his Senses exercised to Discern both good and evil, Heb. 5. 14. The wicked shall not Understand, as do the wise, Dan. 12. 10; and God's Law is Sealed up among his Disciples, Isa. 8. 16, which others therefore cannot read, Isa. 29. 11. The Holiest Hearts are most likely to have the Clearest Eyes, since God's Secret is with them that fear him, Psa. 25. 14; and therefore these sons of faithful Zadok shall one day be advanced unto place of Judgement in matters Controversal, Ezek. 44. 15. 23, 24.  
17. David was Authorised by God to call him Father, Psa. 89. 26, and God did also say to him, Thou art my Son, Psa. 2. 7. The Devil's Children may be Bold to call God their Father, Jo●. 8. 41, 44, but true Believers are Empowered by God to become his Sons, Joh. 1. 12; and because they are Sons, God hath sent forth the Spirit of his Son into their Hearts, which crieth, Abba Father, Gal. 4. 6. Indeed this Spirit is fitly resembled by the Wind, which Bloweth where it listeth, and which Adopted sons have no great cause to wonder at, since Christ himself could only sometime say, My God, my God: but yet the veriest Child might Truly say, The Sun is up could he but see it through those Clouds, which make him call that, Night, which only is a Gloomy Day. And though the Antichristian world's Hour be termed the Power of Darkness, Luk. 22. 53, yet is Christ's Dispensation lightsome, Isa. 60. 1, which will destroy the Saints covering Veil, Isa. 25. 7, for they shall than See eye to eye, Isa. 52. 8, and shall be Emboldened to call God Father, and shall not turn away from him, Jer. 3. 19 And than the wicked workers of Iniquity shall first begin to know the Difference between Lord, Lord, and Abba Father, which should provoke them to consider (before it be too late) that none but Gospel-Saints are Sons.  
18. Saul's Privileges were very short-lived, as hath been formerly declared; but David's Mercies are called sure, Isa. 55. 3; so was his House, 1 Kings 11. 38, being confirmed with an Oath, Psa, 89. 35; so also was his Kingdom, which therefore could not be hindered, Psa. 2. 1, 4, 6, 7; he also had Length of days for Ever and Ever, Psa. 21. 4, and was Assured that Goodness and Mercy should follow him All his days, Psa. 23. 6, for God made him most blessed for Ever, Psa. 21. 6. Everlastingness is as it were the Life and Soul of Misery or Mercy; and as the Damned's Misery is Everlasting, so are the true Believers Mercies sure, as David's were, and as an Everlasting Covenant can make them, Isa. 55. 3. Sinners are most merry-hearted, but Saints alone have strength of Consolation, whose Hope is both sure and steadfast, which also entereth into that within the Veil, Heb. 6. 18, 19; whereas the Sinners Happiness is only in this Life, and is in that respect Uncertain also. Saints only have Security for Earth and Heaven, 1 Tim. 4. 8; whilst they who are without Christ, are therefore Strangers from any kind of Covenant or Promise, Eph. 2. 12.  
19 David was a public Blessing, for whose sake Others also did far the better, as did Solomon, 1 Kings 11. 12, 13; Abijam, 1 Kings 15. 4, 5; and Hezekiah, 2 Kings 20. 5, 6: and it was this David who did bear up the Pillars of a Dissolved Earth, or State of things, when he first came to Reign, Psa. 75. 2. 3. Wicked men would feign be rid of God's people, not knowing of what Necessary use they are, to help them by their Wisdom, Eccl. 9 15; Prayers, Exod. 10. 17, and Presence, Job 22. 30. The holy Seed are the Earth's Substance, Isa. 6. 13; and the Professing World would soon become a Sodom or Gomorrah, if it were not for this very small remnant, Isa. 1. 9, who are compared to Salt, Mat. 5. 13, which keeps this Universe from Putrefaction, and unto that New Wine which doth Preserve the Cluster from being utterly Destroyed, because there is a Blessing in it, Isa. 65. 8; and therefore that wicked Joash could Mourn over Dying Elisha, as being the Chariot of Israel and its Horsemen, 2 Kings 13. 14. Which as it hath been a truth in all Ages, so more especially with reference unto David's Dispensation in the Latter days, when there would be no mercy shown to any, but for the sakes of a very few, whom God intendeth to make the Inheritors of his Mountains, Isa. 65. 8, 9; whilst hypocritical Professors are Public Mischiefs, v. 6, and therefore their Persons shall be slain, and their Name accursed, v. 15.  
20. David was not so much in Bondage unto the Law of Moses as others were, but had a Liberty (in some things) to Add and Altar, by Divine Permission. He Added constant Singing unto the Worship of God, together with other Music which had not been in use before, 1 Chro. 25. 1, 2, 3, 5, 6, 7: and whereas Moses had ordered, that the Levites should not Begin their Service till five and twenty years old at soon, Num. 8. 24; David appointed them to Begin from the Age of Twenty years, because the Tabernacle was than at Rest, which therefore did not require such Manly Servitors, 1 Chro. 23. 24, 25, 26, 27; as the Reason of his forementioned Addition might be, because the Lord had than given him to be a Psalm-Enditer, and because his Dispensation (compared with Saul's) was a Time of Singing and Rejoicing. Now David herein was Primarily a Type of Christ, as he is his People's King and Lawgiver, Isa. 33. 22; but yet that Practice of his doth Secondarily denote, what is the Common Privilege of all those who are men after God's own heart: and as in relation Chief to the Law of Moses, as it was given forth by him, (which Paul was wholly dead unto, Gal. 2. 19, save as the Moral Equity of its Matter was Abiding;) so also with reference unto some Particular things required in the Gospel, which do appear to have been of a Temporary Nature; and which yet are with utmost Wariness to be understood. A man after God's own heart (in Gospel-times) is Absolutely Dead to Moses his Ceremonials and Judicials, as to the Formal Obligation of any such Laws, Col. 2. 16, 17. 20, 21, 22, whilst other poor Creatures do desire Again to be in Bondage to them, Gal. 4. 9, and are exceedingly Offended with such as Differ from them, Act. 21. 21. And though Gospel-Prophets (or Eminentest Saints) are no more Exempted now from Christ's Appointments, than Legal Prophets were of Old; yet are they enabled (by comparing one Scripture with an●ther) to see, that some Gospel-duties are only required in such a Case or Season; as in that Duty of Forbearance (to name not more at present) which Paul imposeth upon Gentile-Christians in relation to the weak Jewish Ceremonialists, Rom. 14. 1, 3, 4, 5, 6, 10, 13, 22, which some would feign hold to be still in force; as if we aught to bear with Worldly Professors submitting to Antichrist's Appointments in these Lightsome times, as Paul did than bear with the Conscientious Jews Observation of those Divine Laws▪ which than were but Newly abrogated. But men after God's own heart, have comfortably been Instructed by him, how to Interpret such Evangelical Commands, so as to escape those snares which ●he ●gnorance of others hath betrayed them into. And let it be observed, whether the Near approach of Dav●●'s Temporal Dominion in the latter days, be not accompanied (as it was of Old) with several that have Understanding of the Times, to know what Israel aught to do, and all whose Brethrens will in due time be at thei● Commandment, 1 Chro. 12. 32. This singular Understanding is , which as we would be endued with, so let us labour to be such as David was.  
21. David had many Prayers put up for him by Others; that God would Hear him, and Defend him, and Strengthen him, and Accept his Offerings, and Grant his hearts Desire, Psa. 20. 1, 2, 3, 4, by which he knew that God did Save him, and would Hear him, v. 6. It is no small Mercy to share in the benefit of God's people's Prayers; which Pharaoh himself could Prize, when in Affliction; and which none are so Assured of, as men of David's spirit. The greatest help that a Saint can lend, is to engage the Lord by Prayer; and as a Fellow-member must needs be most Earnestly remembered, so is the Lord most Easily entreated on a Saint's behalf, because himself loveth such, whom therefore a little Interceding prevaileth for, Joh. 16 26, 27; especially since (next to Christ himself) God will not turn away the face of his Anointed, but will Hear others for their sake, Psa. ●32. 10: which as men would experience the truth and comfort of, so let them labour to be of David's spirit; whereas the Wicked are sadly Prayed Against by all the Godly, in case they do not Return, which doth them more harm than they are ware of.  
22. God undertook to beaten down all David's Foes before his face, Psal. 89. 23, which was accordingly effected, as David witnesseth, Psal. 18. 39, 40▪ although his Adversaries were too Strong for him, v. 17, yea though they Sought unto the Lord to save them, v. 41. This hath been made good unto the Saints in all Ages, with reference unto their Outward Enemies, whom God hath subdued under his People's feet, according to his Promise, Rev. 11. 5; although the Fullness of that Temporal Deliverance is reserved until the Latter end of David's Dispensation; which is enough to Terrify the Saints Opposers in these Latter days, since God hath undertaken to make them his People's Footstool, Isa. 60. 24, and than the Prayer of Spiteful Moab shall not Prevail, Isa. 16. 4. 12. And in the mean time, their spiritual Enemies must needs be subdued, for God hath Promised it, Mic. 7. 19, who shortly will bruise Satan under their feet, Rom. 16. 20. A mere Natural man may be able to Vex his Adversaries, as Saul did his, 1 Sam. 14. 47; but David only could Praise the Lord for an absolute Conquest, 2 Sam. 22. 1: which all will one day count a Mercy, as Witches would be glad to burn their imps, when once they come to be in fear of suffering for their Wickedness.  
23. When David was thus Delivered, he knew that the Congregation of the People than would compass God about with Praises, in the strength whereof he pleaded with the Lord for Saving Mercy, Psal. 7. 7. When the Wicked Perish, there is shouting; but the Saint's Mercy is the Ground of Other's Joy, Prov. 11. 10. How did poor Hiram seem to Bless the Lord, when Solomon succeeded David, 2 Chron. 2. 11, 12; for whom prayer was made continually, psal. 72. 15, and all Nations did call him Blessed, vers. 17, as his Dispensation was a Type of Christ's, the very First appearance of whose Temporal Dominion, is ushered in with Universal Joy, psal. 96. 11, 12, 13, excepting those Angry Nations, upon whose Ruins that Kingdom is advanced, Rev. 11. 17, 18. Indeed all sober Persons have ever been apt to congratulate the Saints Outward welfare, whose Inward prosperity is both the Matter of a Good man's Prayer and Joy, 3 Joh. 2, 3, 4; partly as they are Fellow-members, which cannot but Rejoice in each others Honour, 1 Cor. 12. 26; and partly as the comfortable Experiences of one Godly man do minister encouragement unto Another's Hope in the like condition, Psal. 32. 6: and this is Another of the Saints peculiar Privileges.  
24. Though David died before there was a Temple built, yet in his days the very Tabernacle was dignified with that name of Temple, where every one did speak of God's glory, Psa. 29. 9; which David did worship toward, Psa. 5. 7; where he desired to Inquire of God, Psa. 27. 4; and from whence the Lord heard his voice, psal. 18. 6. In way of Agreement with which forenamed Privilege, the Saints Tabernacle-state is as it were a Temple, or an Heaven upon Earth; since they Converse in Heaven, Phil. 3. 20, before their Earthly Tabernacle be dissolved, 2 Cor. 5. 1; and since they have that Grace already, which is the Earnest of their Inheritance, Eph. 1. 13, 14. In which respect also, the Saints on Earth may be said to have the Pattern of a future Glorious state, as David had the Pattern of that Temple, 1 Chro. 28. 19; for which he was also suffered to make a large Provision, both in relation to its first Erecting, vers. 14. and following Reparations, 2 Chro. 5. 1: and thus the Living Saints in all Ages, have seen the Promises afar of, Heb. 11. 13, and have abundantly Prepared for that Glory, which yet themselves on Earth might not share in; and herein is that Saying true, One soweth and Another reapeth, Joh. 4 37; though yet it was both Abraham's Privilege and Joy to see Christ's Day at such a Distance, Joh. 8. 56; and both he that Soweth and he that Reapeth shall Rejoice together, Joh. 4. 36; which therefore is another Motive to be such as David was.  
25. There was a very full Resemblance between Christ and David, (as I have shown elsewhere at large,) in which respect Christ is expressly meant by David's Name, Ezek. 34. 23, 24, Hos. 3. 5. Professing Saul was called Cush an Ethiopian, and many times an Heathen, as hath been formerly observed; and though Antichristian Professors would feign Monopolise unto themselves that Name of Christians, yet doth the Scripture style them Gentiles, Rev. 11. 2; in regard of the sad resemblance that is between them and Pagans', both in their Principles and Practices. But men after God's own heart, are such as have Christ form in them, Gal. 4. 19; and thence it is that sometimes Christ is called Jacob, Psal. 24. 6, and sometimes the Saints are called Christ, 1 Cor. 12. 12, and the Lord our Righteousness, Jer. 33. 16. Now would not every one be glad, if Christ and he might Lawfully Exchange their Names? especially since this is no bore empty Title, but is accompanied with being saved, Jer. 33. 16; and such peculiar Honour have all the Saints.  
26. Notwithstanding all David's Dangers, yet was he not given over unto Death, Psal. 118. 18; and notwithstanding all his Sicknesses, yet did he not come unto an Untimely End, but the Lord did Heal all his Diseases, Psa. 103. 3, and did Renew his Youth like the Eagles, v. 5; so that he Died in a good old Age, full of Richeses and Honour, 1 Chro. 29. 28, and all his Acts both first and last (together with his Reign and Might) were Registered for after-Ages, and in some Books to all Posterity, v. ●9▪ 30. The Seventh Trumpet will give a Joyful ●ound, for than the Saints Outward blessings will Eminently first begin to be Restored to them, and length of Days (among the rest) in way of Peculiar Mercy, Isa. 65. 20. And in the mean time, Saints have the Promise of this Life at present, 1 Tim. 4. 8, Eph. 6. 3, which they shall Enjoy, when fitted for it, Rev. 21. 7; nay, they do now begin to Live for Ever, Joh. 6. 47; and they do Virtually Live long at Present, because they live most properly, 1 Tim. 5. 6; however, they do not Naturally Die until their work be done, 2 Tim. 4. 7, who therefore may be said to Die in a Good Old Age, being full of Spiritual Richeses and Honour: whose Works do also follow them, Rev. 14. 13; whereas the Wicked man Liveth unto his own perpetual Shame and Sorrow.  
27. David's Eternal State was absolutely secured, since God had forgiven him all his Iniquities, Psal. 103. 3; and since he knew, that God would receive him unto Glory at his death, Psal. 73. 24. A man after God's own heart, may be Afraid, (at lest wise Loth) to Die; but yet, as he doth Live to Christ, Phil. 1. 21, so Death hath lost its sting, 1 Cor. 15. 55, (because his Trespasses are all forgiven, Col. 2. 13,) and will be to his Gain, Phil. 1. 21, because he than shall Rest from all his Labours, Rev. 14. 13, and goeth to receive his Crown, 2 Tim. 4. 8. Wretched Balaam would feign have Died the Righteous man's Death, Num. 23. 10, and all will one day Vote with him; which as they would obtain, so let them Live his Life, and labour to be of this little Happy Number. And though such as come short of David's Pitch, may be Admitted into their Master's Joy, Mat. 25. 23; yet they who most Abound in Grace, shall have a Proportionable entrance ministered into Glory, 2 Pet. 1. 8. 11.  
28. When David was dead and gone, he than was made a Standard unto others, in point of Grace, whom Solomon was bid to Imitate, 2 Chro. 7. 17; who was said to be Resembled by Asa, 1 Kings 15, 11, Jehoshaphat, 2 Kings 18. 3, and young Josiah, 2 Kings 22. 1, 2; but not by Abijam, 1 Kings 15. 3, nor Amaziah, 2 Kings 14. 2, nor wicked Ahaz, 2 King. 16. 2. Pharisaical professors are most ambitious of being called Masters, Matt. 23. 10, or Leaders of the way, as the Greek word there importeth: but men after Gods own heart are (next unto Christ himself) the Guides of others, Phil. 3. 17. 1 Cor. 11. 1, whom they are bid to follow, Heb. 6. 12, as a Directing cloud, Heb. 12. 1, considering the end of their Conversation, Heb. 13. 7. And what greater Dignity can be desired, than that the Lord should thus make his poor Servants to be a Secondary Rule whereby he would have others walk.  
29. It is said, that David's fallen Tabernacle shall be Raised up again, by the Lord's own hand, Am. 9 11; and than his House shall be as God, as the Angel of the Lord before the Inhabitants of Jerusalem, Zech. 12. 8. Which Prophecies relate both unto Christ and to his Seed, and Partly have been fulfilled already, Act. 15. 16; but yet the Greater (and more Visible) Part is still behind. The Saints Holy City or Temporal Rule (partly meant by David's Tabernacle) hath for a long time been trampled under foot by Antichristian Gentiles, Rev. 11. 2; but it shall be Raised up again, v. 15, and than men after God's own Heart shall be Advanced, v. 18: In the close of which Dispensation, Christ himself will rear up his Tabernacle, Revel. 21. 3, and all the Saints shall come with him, 1 Thess. 3. 13, having their Earthly Tabernacles Raised up, 1 Cor. 15. 52, and made like his, Phil. 3. 21; and than the Feeblest Saint shall be as David, whilst men of David's stature shall be as Angels, or far above their fellows.  
30. Not only did David (by the Spirit) lawfully Witness on his own behalf, 2 Sam. 23. 1, 2, 3, 4, 5; but God himself did also Testify concerning him, that he was his Servant, who followed him with all his heart, to do that Only which was right in his eyes, 1 Kings 14. 8. And thus the Lord will one day Witness to the Full, what manner of Persons his faithful ones have been, and will accordingly reward them, Mat. 25. 34, 35, 36, 37. 40; whilst others shall be suitably Convinced, in order to their final Condemnation, v. 41, 42, 43, 45.  
This is the Sum of David's peculiar Privileges; which the Lord hath therefore left upon record, that so others might be stirred up to be in love with David's Graces: As they would wear his Crown: as they would be prepared for their future Portion: as they would Grow in spiritual Strength: as they would be Spirited unto their work: as they would be Successful in what they undertake: as they would Merit the good Esteem of all: as they would have their real Worth to be observed: as they would Know God's Mind and Will: as they would be Herd in Prayer: as they would be Considered in Adversity: as they would have preventing Mercy: as they would be Rewarded for their good Intent: as they would timely be corrected: as they would have their Frailties to be covered: as they would have God's Love to be renewed with Advantage: as they would have an Insight into Mysteries: as they would be Authorised to call God Father: as they would have their Mercies to be sure: as they would be a public ●lessing: as they would know the Duty of such a Season: as they would have the Benefit of others Prayers: as they would have their Enemies to be subdued: as they would have their Mercies to be the ground of others Joy: as they would have a present Taste of after glory: as they would have Christ's Name and their Exchanged: as they would Live until their Work be done: as they would have their Eternal State secured: as they would be a Standard unto others: as they would have their earthly Tabernacle to be Raised up in Glory: and as they would have God himself to be a comfortable Witness on their behalf.  
THE END.