Saul and David Compared, Treatise (5 of 7)

Saul and David Compared · Treatise (5 of 7)

p. 228So 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 p. 229not be Bold when Preſent, 2 Cor. 10. 1, 2; fearing leſt when he Came, he ſhould be found, what others would not have him be, 2 Cor. 12. 20, and who therefore wrot thus being Abſent, leſt being Preſent he ſhould uſe ſharpneſs, 2 Cor. 13. 10: who bad others that they ſhould not recompence Evil for Evil, Rom. 12. 17, or Avenge themſelves v. 19, but overcome Evil with Good, v. 21, as himſelf was wont to doe; who told thoſe peeviſh Galathians, that they had not Injured him at all, Gal. 4. 12: and who Commended the Jewes, Rom. 9. 4, and 10. 2, although they were his Deadly Enemies, 2 Cor. 11. 24, 26.

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

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

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

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

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

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

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

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

8. David was Thankfull to his Friends, and more eſpecially to thoſe who were God's Friends as well as his. When he had conquered the Amalekites, he ſent a Preſent to all thoſe Places where he and his men were wont to haunt, 1 Sam. 30. 31. When he was peaceably poſſeſſed of his Kingdom, he enquired after ſome of Saul's houſe, whom he might ſhew Kindneſs unto for Jonathans ſake, 2 Sam. 9. 1. He requited Barzillai's love, unto his Son Chimham, 2 Sam. 19. 32. 38, whom alſo he recommended unto his Son Solomon's future care, 1 Kings 2. 7. And though Abiathar did fall in with him, upon a Self account, yet becauſe his Father and Brethren were ſlain for his ſake, he undertook his ſafe-guard, p. 2351 Sam. 22. 22, 23, and did Continue him in his Fathers Place, viz. the Prieſthood, 1 Sam. 23. 9: onelyonly he wiſely advanced Zadok afterwards, above Abiathar, 1 Chron. 24. 3, 4, 6. though Zadok fell not in with him untill Saul's Death, 1 Chro. 12. 23, 28; the reaſon of which Preferment, was, Partly becauſe Zadok was more Nobly ſpirited, 1 Chro. 12. 28, who continued faithfull when Abiathar fell off, 1 Kings 1. 7, 8, who therefore was a Type of God's faithful Servants in a time of General Apoſtaſie, Ezek. 44. 10. 15; and partly becauſe Abiathar came of Ithamar, 1 Chron. 24. 4, who was the Younger Brother, 1 Chro. 6. 3, and whoſe Poſterity had uſurped the High-prieſts Office, ever ſince the time of Eli, 1 Sam. 14. 3; whereas Zadok came of Eleazar, 1 Chro. 24. 3, who was the Elder Brother, 1 Chro. 6. 3, and upon whoſe Poſterity the Prieſthood was ſettled by an Everlaſting Covenant, Num. 25. 11, 12, 13.

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

p. 236A man after God's own Heart, is of a Gratefull Diſpoſition, and doth not forget any of his loving Friends; but yet he doth more eſpecially Reſpect thoſe of a Choiſer ſpirit, whom he will carefully Reſtore unto their Right of High-Prieſthood (or Higheſt Reputation) above all ſelf-ſeeking and falſe hearted Profeſſors, although theſe may Out-ſtrip the other, in point of Perſonal Courteſies. And as this is one Signal character of a Gracious heart, ſo will it be Eminently to be obſerved, when David's Diſpenſation ſhall be advanced.

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

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

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

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

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

p. 24011. David was very Juſt and Righteous; who having promiſed Bathſheba that her ſon Solomon ſhould Reign, ſtood to his word, 1 Kings 1. 30, though it was then like to have coſt the life of Adonijah, v. 50, whom David had never Diſpleaſed at any time, v. 6. And when he was advanced to the Crown, he executed Judgement and Juſtice unto all his People, 2 Sam. 8. 15, according to the beſt of his Integrity and Skill, pſa. 78. 72; and wherein he alſo fulfilled his ancient Promiſe, pſa. 75. 2.

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

p. 241A man after God's own heart, muſt needs be both Juſt and True, as to the conſtant tenor of his converſation. He will not Oppreſs (as others doe) becauſe it is in his Power, Mic. 2. 1, for he feareth God, Neh. 5. 15. He will not Lie, Iſa. 63. 8; yea though he promiſeth to his own hurt, he changeth not, pſ. 15. 4. From whence we may know, what to think of thoſe Profeſſors, who are unrighteous in their dealings, or who doe ſeem to make little conſcience of Lying Juggling and Diſſembling: and though ſuch have been formerly accounted of, notwithſtanding ſuch ſpots upon their faces; yet will they Lightly be eſteemed, as David's Diſpenſation ſhall be advanced in the Profeſſing world.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 262So alſo Paul did what he allowed not, or (as the Greek there hath it) what he knew not, Rom. 7. 15; to be ſure, what he Would not, v. 20, and what he Hated, ver. 15; which therefore could not properly be called His act, v. 17, or at leaſt wiſe not the act of his Mind, v. 23, or Will, v. 21, nor any of his Delight, v. 22; and conſequently he could not be ſaid to ſet ſin before his Eyes.

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

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

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

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

6. David was ſelf-ſuſpitious, who therefore deſired that God would ſearch him and know his heart, and Trie him and know his Thoughts, and ſee if there were any wicked way in him, pſa. p. 264139. 23, 24. He had acknowledged before, that God was acquainted with all his wayes, v. 3, and Words, v. 4. and Thoughts, v. 2; whom now he doth deſire to prove him, as being Jealous of his own Deceitful heart, leſt he through Pride or Ignorance ſhould Overlook ſome more refined or beloved ſin. And though the Lord had formerly ſearched him, and known him, v. 1; yet doth he here deſire, that he would yet again more fully prove him. Yea though he was comfortably perſwaded, that nothing ſhould be found, pſa. 17. 3; and that he had walked in his Integrity, pſa. 26, 1, yet did he ſtill deſire, that God would Examine him and Prove him, and try his reins and heart, v. 2.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 281Firſt, in reſpect of Paſſive Duty, or of that Suffering-ſervice which he was put upon for Goodneſs ſake. And ſo we read, not only that he was Patient then, pſa. 38. 12, 13, 14; but alſo (which is very ſtrange, conſidering the Diſpenſation he lived under) that he rejoyced to doe the Will of God, when called forth to ſuffer for him, or to be Offered up Himſelf, in the ſtead of thoſe ſubſtituted Legal Sacrifices, which did but ſhadow out his kind of Suffering ſervice, pſ. 40. 6, 7, 8, wherein he was a Type of Chriſt, Heb. 10. 5, 6, 7. Which Perſecutions of his are largely handled in his two and twentieth Pſalm; and yet he ſtyleth that Pſalm (as its Title ſheweth) Aijel Shachar, or the Hind of the Morning: to ſignifie, with what Inward Chearfulneſs he went about that Suffering-duty, as if he had been an Hind, whoſe feet are noted for their Nimbleneſs, or skipping up on High, pſal. 18. 33, eſpecially in the Morning.

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

p. 282A Gracious Heart may Crie, as David did, pſal. 22. 2; eſpecially if ſeemingly forſaken upon the Croſs, as David was, v. 1: but yet he Taketh up that Croſs more Chearfully than if it were an Earthly Crown. He doth not put others upon Suffering, that ſo himſelf might be Excuſed, as the Jewiſh Prieſts did by their Sheep and Oxen, who Died in their Sacrificers ſtead: but he is willing to bear the Croſs Alone, and to Eaſe others of that Burden, as Chriſt was, Joh. 18. 8. He doth Preferre his Duty before his outward Intereſt; and doth Delight to do this Will of God, ſo ſoon as it appeareth (from the Volume of his Book) to be God's Will that he ſhould ſuffer. And thus he doth evidence himſelf to be a man after God's own heart (as David was) by the tenour of his Carriage towards God, in reſpect of Paſſive Duty.

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

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

So alſo, Paul knew that Legal Holineſs was onelyonly 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 OnelyOnly given by Moſes, or Enlivened by his Authority) that we ſhould ſerve in Newneſs of Spirit, and not in the Oldneſs of the Letter, Rom. 7. 6; and therefore he doth Diſgracefully call thoſe Conciſioniſts, Phil. 3. 2, who ſtill Boaſted of their Legal Priviledges or Duties, v. 4, which himſelf had counted Loſs for Chriſt, v. 7.

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

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

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

Legal Sacrifices were Leſſer things when at the Beſt; which therefore (Comparatively) the Lord ſaith, he Never did command, Jerem. p. 2847. 22, 23: now a Gracious heart is not ſatisfied with Leſſer Duties, in the neglect of Greater, Mat. 23 23.

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

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

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

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

p. 285Legal Sacrifices were Cuſtomarily Repeated, without Effecting what they were uſed for, Heb. 10. 1, 2: now a Gracious Heart is not ſatisfied with that Learning which never comes to the Knowledge of the Truth; or with that Confeſſion, which Endeth not in the Forſaking of his Sin; or with any other Religious Duty, which tendeth not unto Perfection.

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

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

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

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

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

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