Saul and David Compared, Treatise (6 of 7)

Saul and David Compared · Treatise (6 of 7)

p. 286Let all Impatient Spirits know, that a man after God's own Heart is of another Diſpoſition. p. 287He may complain To God, as David did, pſa. 22. 1; but not Of God, as did Cain, Gen. 4. 13. He would not be Rebuked in Wrath, pſal. 38. 1; but yet he is in Subjection when Corrected, Heb. 12. 9; and openeth not his mouth, becauſe God doth it, pſa. 39. 9. He could be glad if God would Speedily deliver him, pſa. 31. 2; but yet his Eyes Wait upon the Lord, until he ſhall have mercy on him, pſa. 123. 2. He Accepteth the Puniſhment of his Iniquity, Lev. 26. 43; and Reverenceth his Correcting Heavenly Father, Heb. 12. 9▪ in All things giving Thanks, 1 Theſſ. 5. 18.

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

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

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

p. 2903. David was ſpeedily Obedient to God's ſignified Order; whereby he evidenced, that God was his King, as he doth ſtyle him, Pſal. 5. 2, & 84. 3; and that Himſelf was his Servant, as he profeſſeth, with an Affectionate Reduplication, Truely I am thy Servant, I am thy Servant, Pſal. 116. 16. He waited for an Anſwer to his Prayer, in point of Command as well as Comfort. He went when God bad him Goe, 2 Sam. 5. 19, 20; and when he was Forbidden, ver. 23, he did as he was commanded, v. 25.

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

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

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

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

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

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

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

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

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

p. 297A Gracious heart is ſtrong in Faith, and is thence Signally called, a Believer. He maketh God his Truſt, and Hopeth in him, unto the utmoſt of his Viſible ground. And though men fearing God, may walk in Darkneſs, as to that point of full Aſſurance, Iſa. 50. 10; ('tis a moſt unſcriptural and uncharitable Opinion, that of ſome, as if there were no Faith, ſave that of full Aſſurance;) yet together with the Advancement of David's Diſpenſation in the Latter days, theſe Miſts ſhall be Diſpelled, and they ſhall ſee Eye to Eye, Iſa. 52. 8. And a little before that time, men after God's own heart may Poſſibly be endowed with a kind of particular Faith (ſuch as David had before his Coronation) relating to their Outward Redemption, which they may be Pececuliarly enlightned into, and therefore ſpeak what with Sobriety they have Believed; whileſt Faith will not be ſound upon the Earth, (or among thoſe of an Earthy Spirit) when the Son of Man thus Cometh, Luke 18. 8.

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

p. 298With reſpect to all which, I may ſay, as Paul doth concerning Marriage, Eph. 5. 32, This is a great Myſtery, but I ſpeak concerning Chriſt and the Church.

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

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

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

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

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

As for Example:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 3089. David delighted in God's Inſtituted Solemn and Publick Worſhip, and was very Zealous for it. God's Tabernacles were very Amiable in his Eyes, pſa. 84. 1; and he accounted that man Bleſſed, who was choſen of the Lord to Approach unto him, and to Dwell in his Courts, pſa. 65. 4. He was Glad when others ſaid unto him, Let us goe into the Houſe of God, Pſa. 122. 1, reſolving there to ſtand, v. 2; for he Loved the Habitation of that Houſe, pſ. 26 8, and made it the OnelyOnly object of his Deſire, that he might Dwell there all his Life, to behold the Beauty of the Lord, and to Enquire in his Temple, Pſa. 27. 4. And when he was Driven from this Worſhip into a Drie and Thirſty Land, Pſa. 63. 1; his Soul did then chiefly Pant and Thirſt after God, pſa. 42. 1, 2; yea his Soul thirſted, and his Fleſh longed for him, to ſee his Power and Glory, as he had ſeen him in his Sanctuary, Pſa. 63. 1, 2; yea his ſoul longed and fainted for the Courts of the Lord, his Heart and Fleſh cried out for the Living God, pſa. 84. 2. And when he was Returned, in anſwer to his earneſt Prayer, he was very Zealous for that kind of Worſhip ever after, pſal. 69. 9; peremptorily declaring, that none Ought to be Admitted into Church-fellowſhip, but Upright Walkers, and Righteous Workers, and Truth-ſpeakers, pſa. 15. 1, 2, who do not Backbite or Injure, or Take up a Reproach againſt their Neighbour, v. 3, who do Contemn the Wicked, and Honour thoſe that Fear the Lord, v. 4, who are of a Merciful Spirit, and take not a Reward againſt the Innocent, v. 5; whoſe Hands are Clean and p. 309whoſe Heart is Pure, who have not lift up their Soul to Vanity, (or Falſe Worſhip) nor Sworn Deceitfully, pſa. 24. 3, 4, although it prove unto their own Hurt to make good their Promiſe, to God or Man, pſal. 15. 4. And ſuch was his Zeal for this Houſe of God, as that he could not be at reſt, pſal. 132. 4, untill he had brought the Ark from Kiriath-jearim to Jeruſalem, 1 Chron. 13. 6, with great Solemnity and Joy, v. 8; preparing a Place and pitching a Tent for it, in his own City, 1 Chro. 15. 1, into which at laſt he brought it, v. 25, liberally offering ſeven Bullocks and ſeven Rams, when God helped the Levites that bare it, ver. 26, and when they had gone ſix paces, 2 Sam. 6. 13; where David danced before the Lord with all his might, more like a Prieſt than like a King, v. 14, (viz. not in any Coercive way, as did more clearly appear by his doing this with the People's free conſent, 1 Chro. 13. 1, 2, 3, 4,) for which Michal deſpiſed him, both in her Heart, v. 16, and with her Tongue, v. 20; but David did ſet it in its place, v. 17, with manifold expreſſions of Thankſgiving, v. 17, 18, 19. Upon which occaſion, (viz, the Removing of this Ark, or the Advancement of God's Inſtituted Worſhip,) David ſeemeth to have penned his Sixty eighth Pſalm, as Expoſitors conceive, and as appeareth by comparing its firſt Verſe, with Num. 10. 35; from whence we may inferre, that this Pſalm (and all the contents thereof) belongs unto the time of the Continuance and further Exaltation of this kind of Worſhip. However, it is manifeſt, that David did then compoſe Another p. 310Song, 1 Chro. 16. 7; the firſt fifteen verſes whereof, are the firſt fifteen verſes of his hundred and fifth Pſalm; onelyonly David doth (in this Song) bid the People to be Mindfull of that Covenant, 1 Chro. 16. 15, which (in the Other Pſalm) he ſaith that God had Remembred for ever, pſal. 105. 8: the Eleven following verſes of this Song, are the ſame with his Ninety ſixth Pſalm, with very little variation: the next verſe of this Song, is the firſt verſe of his hundred and ſeventh, and his hundred and eighteenth, and his hundred thirty ſixth Pſalms: and the two laſt verſes of this Song, are the two laſt Verſes of his hundred and ſixth Pſalm: From all which we may inferre, that all thoſe Pſalms beforenamed were of David's penning, although his Name be not Prefixed to them; and that the Ninety ſixth Pſalm (which treateth of Chriſt's Coming to Judge the Earth, v. 10, 11, 12, 13,) doth Plainly referre unto a Time… on this ſide Chriſt's Perſonal Appearing, viz. whileſt the Ark or Inſtituted Worſhip is ſtill in force, and when it ſhall be more fully ſet up, under David's Diſpenſation, diſtinct from that of Solomon's; and untill that be done, Chriſt's Temporal Kingdom (in the hands of his Saints) will not be in its full Perfection.—Nay ſuch was David's Zeal for this Ark of God, as that when he had thus brought it into his Houſe and City, he could not be ſatisfied with its dwelling within Curtains, 2 Sam. 7. 2, but Purpoſed to build a Temple for it, v. 5; and being not Permitted ſo to doe, 1 Chro. 22. 8, he yet did evidence his Zeal, in his Preparing for that Houſe, an hundred p. 311thouſand Talents of Gold, and a thouſand thouſand Talents of Silver, (both which amount to Seven hundred and fifty Millions of Pounds) and of Braſs and Iron without weight, ver. 14, beſide wrought Stones, v. 2, and Cedar-Timber, v. 4, and Onyx-ſtones, and Stones to be ſet, Gliſtering Stones, and of divers Colours, and all manner of Precious Stones, and Marbles in Abundance, 1 Chro. 29. 2; over and above all which, he gave of his own proper Goods, and as an Evidence of his great Affection, v. 3, three thouſand Talents of Gold, of the Gold of Ophir, and ſeven thouſand Talents of refined Silver, v. 4, both which amount to Thirteen Millions eight hundred ſeventy and five thouſand pound ſterling.

And thus alſo Paul was Delighted in Goſpel-Inſtituted Worſhip, and was as Zealous for it, as he had ſometimes been againſt it, Phil. 3. 6, and for the Traditions of his Fathers, Gal. 1. 14. He cried down the Jewiſh Sabbaths, Col. 2. 16; but not the Religious obſervation of the Lords-day or Firſt Day of the week, wherein he Joyned with them at Troas, Act. 20. 6, 7, and did ſufficiently Countenance it, by that General Order of his to all the Galatian Churches, 1 Cor. 16. 1, 2; which ſurely Paul would not have done, if the Difference between that Day and others had been a meer Humane Invention. He alſo was for Goſpel-Churches, whoſe Order he did behold with Joy, Col. 2. 5: and for Church-Officers, viz. Elders and Deacons: and for all manner of Goſpel-Church-Ordinances; from which himſelf did not Plead to be Exempted, p. 3121 Cor. 10. 16, although he was an Apoſtle; no more than David did, although he was a Prophet. Nay Paul was very Zealous alſo, not ſuffering Love-Feaſts to be coupled with the Lords-Supper, 1 Cor. 11. 22, 23; and peremptorily Declaring, that Elders muſt be Holy, Tit. 1. 8; Deacons Blameleſs, 1 Tim. 3. 10; and that none are to be Admitted into (or continued in) Church fellowſhip, who are Scandalous, 1 Cor. 5. 11; Heretical, Tit. 3. 10; Anti-Scripturiſts, 1 Tim. 6. 3. 5; Idle, 2 Theſſ. 3. 12. 14; Frequenters of Idol-temples, 2 Cor. 6. 14. 16, 17; Ceremonialiſts, Gal. 5. 11, 12; or meer Formal Profeſſors, 2 Tim. 3. 5, not being ſatisfied with the bare Out-ſide of Godlineſs, without its Power, no more than David was with the Tabernacle Alone, without the Ark, which was the Ark of Gods Strength, Pſa. 132. 8, and Power, pſal. 63. 2. In the managing of which buſineſs, Paul did not make uſe of any Kingly Force, 2 Cor. 10. 4, but Prieſtly (or Saint-like) Gentleneſs, v. 1, or at leaſt-wiſe Spiritual Compulſion onelyonly, v. 2, 3, for which ſome did Deſpiſe him, v. 7, as Michal did David, becauſe he had laid aſide his Royal Robe. Which Goſpel-Ark was alſo thus carryed by Paul, with Singing, Act. 16. 25, Gal. 1. 24, and Bleſſing God, who Helped him to bear ſo great a Burden, 1 Cor. 15. 10; yea he Rejoyced, when Himſelf (inſtead of David's Faſtings) was Offered up unto the Lord, in the Cloſe of that Service, Phil. 2. 17. And though he was not ſuffered to ſee that more Glorious Diſpenſation upon Earth, which was typified by Solomon's p. 313Temple; yet hath he Prepared for it in Abundance, by all his Labours, Sufferings, and eſpecially his Epiſtles, containing Rules more Precious than David's Gold and Silver; which as they have been partly Improved already, and at ſuch a time, viz. in the dayes of Conſtantine; ſo will they be of further uſe ſtill, when the Glory of the Latter Houſe, (or of the Goſpel-Temple Opened) ſhall every way be Greater than of the Former, Hag. 2. 9.

Thoſe are not men after God's own heart, who do deſpiſe Chriſt's Inſtitutions; reproachfully calling them Beggarly Elements, Worldly or Carnal Ordinances, and things which onelyonly are of uſe for Children under Age; as if they might take liberty to ſpeak of Chriſt's Appointments in the Goſpel, as Paul doth of Abrogated Ceremonies, Heb. 9. 1. 10. Gal. 4. 3. 9. But a Gracious heart knoweth, that Moſes his Miniſtration might not be Taken away, untill Chriſt came in Perſon or in the Fleſh, Heb. 10. 9: and then it is not likely, that Chriſt's own Diſpenſation or Inſtitutions ſhall be Lawfully Taken away, by any other but Himſelf, which therefore ought to be Held faſt untill He Come, Rev. 2. 25. He knoweth, that the Goſpel-Temple (which ſignifieth Inſtituted Worſhip) was not Deſtroyed (in Myſtical Babylon) but onelyonly ſhut up, (as the Jewiſh Worſhip was in Literal Babylon) which is ſeen Opened afterwards, Rev. 11. 19, to ſignifie its being ſtill in force; even under the Seventh Trumpet, v. 15. He knoweth, that the Lords Supper is Enjoyned as a Memorial of Chriſt's Death untill he Come, 1 Cor. p. 31411. 26; whoſe Coming in the Spirit onelyonly, cannot be there intended, both becauſe he was ſo come already, and becauſe his Spiritual comeing doth no way ſuit with his Bodily death: and therefore a true Chriſtian will not Deſtroy the leaſt part of Chriſt's Law, till all be fulfilled; no more than Chriſt did the Law of Moſes, Mat. 5. 17, 18.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Nor doth he Contradict this Denyal of All Works in point of Juſtification, in any other place; however ſome would ſain 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 meerly to convince thoſe of Unrighteouſneſs, who boaſted of their bare Hearing the Law, which could not Juſtifie without the Doing of it, according to the Jews own Principles, and the tenour 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 meerly to exclude thoſe works which had been formerly done without the help of Grace; but onelyonly to ſhew, that no man can plead his being ſaved, by any works p. 325that he Hath done, but that we are Juſtified by Gods meer Grace or Favour, v. 7, and not by our being Renewed; for then it ſhould have run thus, That being juſtified Thereby, viz. our Regeneration, v. 5, 6, which doth Immediately goe 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 meerly as an Inſtrument to lay hold upon that Righteouſneſs which God hath provided by Jeſus Chriſt. He alſo tearmeth thoſe works Fleſh, by which ſome thought to be Juſtified in the ſight of God, Gal. 3. 3: not onelyonly to Deny thoſe works which were done without the help of Gods Spirit; but meerly 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 Juſtifie before the Lord, in oppoſition to all thoſe works which he hath formerly Denyed. He plainly ſheweth, that Chriſt doth Anſwer unto Adam, as a Publick 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 p. 326from 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) Ʋpon 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 applyed 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 ſheweth 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 bare Imputed Righteouſneſs. A man of David's Spirit, is for the Perfecting of Holineſs unto the Juſtification of his Faith, Jam. p. 3272. 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 onelyonly remaineth, that I ſhould Improve this Latter Branch, as I have done the Former, viz. in a way of Trial, Inſtruction, and Exhortation.

Ʋſe 1. Firſt, We may be able from hence to Trie our ſelves 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 agree with David's? Then 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 p. 328Works, 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 referre the Reader to what hath been before declared.

And though I will not be over-rigorous, in impoſing upon others, as to every Circumſtance or Degree of what David attained unto; yet if we do not Agree with him as to the Main thereof, we cannot groundedly expect to ſhare with him, in that Teſtimony which God gave of him.

Ʋſe 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 p. 329out of Joynt, his heart was melted like Waxe within him, his Strength was dried like a Potſheard, his Tongue clave 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 remembred 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, meerly 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 moe than the hairs of his head, Pſa. 69. 4; which made him to crie out, Lord! how are they Encreaſed that trouble me; Many are they that riſe up againſt me, Pſal. 3. 1. All the Multitude cried out againſt Paul, that he ought not to live any longer, Act. 25. 24; ſo that a Godly man is ſure to Die, if the Major 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.

p. 3302. 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 Off 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 then may expect to be ſought after, by their moſt Groſſely 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 alway been the Saints Portion, to be purſued by thoſe of a Profaner ſpirit, ſo ſoon as their ſpiritual Anoynting 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 then are more outrageous than ever they were before; and therefore let no young Convert be diſcouraged, ſimply becauſe he findeth ſome unuſual ſtirrings of Inward Luſts, ſo that he be not Overcome thereby, no more than David was by thoſe Philiſtines, although he was once in danger of being ſlain by a p. 331Philiſtian 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, meerly 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 baſer 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. Chriſts 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 Churles remember, that though David was hindred from revenging himſelf upon Nabal's Houſe, yet Chriſt (whom David typified) will one day fend p. 332ſuch to Hell, who have not miniſtred to him in his Perſecuted Saints and Members, Mat. 25. 41, 42, 43, 45, 46.

6. When David was in a low Eſtate, then Shimei was bold to Curſe him▪ and called him a Bloody man, meerly 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 Hereſie and Peſtilent Sedition, which was his bounden Duty, …ct. 24. 5. 14. And if ever the Reigning Saints be brought into a Low Condition, then 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 ſignifie 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 Brethren 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; meerly becauſe his Brother feared, that he would gain the honour of encountring with that Goliah, p. 333v. 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 Brethren, as being Proud, and Neglective of his flock or proper work, at leaſt 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 then we read not that his Brother did ever meddle with him afterwards: but let ſuch hard Judges alſo know, that David was then acted by that Spirit of God, which followed upon his being anointed King over his Elder Brothers 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 off, Pſa. 38. 11: yea he became a Stranger to his Brethren, 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, p. 33439; 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 account it ſtrange, in caſe his very Brethren be Alienated from him, when he is Peſecuted or Afflicted.

9. David was Traiterouſly 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 Brethren, 2 Cor. 11. 26, who came in Privily, to Spy out his Liberty, Gal. 2. 4. There are falſe Spiritual brethren 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 aware of, leſt they pay dear for putting too much Confidence in them, which Chriſt would not doe, Joh. 2. 24. But let ſuch falſe hearted Achitophel's know, that David will righteouſly requite 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, meerly 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, p. 335(wherein he did Deny himſelf for Publick good) he therefore was Deſpiſed by thoſe wanton Corinthians, 2 Cor. 10. 10, whom he was Jealous over, leſt 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 vext 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 untill 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 Off spring in the Myſtery, viz. Men and Women of her Deſpiſing Spirit and Diſpoſition. And let ſuch Deſpiſed ones alſo know, that David then reſolved, he would be yet more vile in ſuch a way, and was Conſident, 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 p. 336they; nay though himſelf had then 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 meerly occaſioned by their unwillingneſs to take his Counſel, or at leaſtwiſe by the meer Providence of God, without his being Active thereunto: nay though themſelves do no 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 doe with ſome who were unreaſonable, 2 Theſſ. 3. 2, which every Good man is bid to look for: but let him then encourage himſelf in God, as Paul and David did upon that Occaſion, who came off well in the Iſſue, notwithſtanding that fore Temptation.

12. Davd's own Subjects did ſometimes Rebell againſt him, being headed by crafty Achitophel and ſmooth-tongued Abſalom, 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 p. 337unto themſelves as David did, whoſe ſad Experience is written for their Warning, as his ſelf-humbling Practice then is alſo left for their Direction. But in the mean while it may not be wondred 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 ought 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 roſe 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 leſs from ſome of his ſpiritual Children, who therefore was Enforced to uſe the Rod, and to Hazard their being Spiritually Cut off, in his juſt Defence of that Authority which Chriſt had inveſted him withall. But let ſuch Rebellious Children know, that Abſalom 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 fearfull 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 off, without being Spiritually Unnatural.

p. 33814. 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 hide 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 rejoyced 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 tearmed him, who had not wit enough to fix upon that matter of Ʋriah. 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. No more was Paul any p. 339real 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 venemous 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 then was the Song of Drunkards, pſa. 69. 12, with hypocritical Mockers in Feaſts, pſal. 35. 16, who together with the Abjects, rejoyced 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 bad him Flee unto his Mountain, pſal. 11. 1; and in a Scornfull way did think that God neither Would nor Could deliver him, pſal. 22. 7, 8. This hath been the Saints 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 no more meddle with, than Shimei durſt curſe David in the day of his Proſperity. But let ſuch Inſulters know, that God will not deſpiſe the Affliction of the Afflicted, but will awake unto their Judgement, and then let thoſe expect to be ſeverely reckoned with, p. 340who have rejoyced at his Peoples 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 Enemies 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, &c.

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, meerly becauſe of their being Faithfull to him and them, which will be one day cleared up together with their righteous Judgement, 2 Theſſ. 1. 6.

p. 34118. 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 wont 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 then miniſtred 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 Summe 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 p. 342of that Kingdom which was conferr'd upon him. All do confeſs, that he ſerved an hard Apprentiſhip at leaſt, between his firſt Coronation and Anointing; during all which time, he was continually exerciſed, not onelyonly with Delayes 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 VVar; 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 VVorld, 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 onelyonly 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, meerly becauſe they do not for a long while get the Throne; ſo that they do but keep themſelves p. 343from being taken Captive by their Spiritual Adverſaries; or ſo long as it is no worſe with them than it was with David.

2. VVhen 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, onelyonly himſelf grew ſtronger daily, 2 Sam. 3. 1. And thus, when the Slain VVitneſſes are Riſen, they then Aſcend up into Heaven, or out of ſight, (as Chriſt did thereupon,) Really indeed Poſſeſsed of a Kingdom, (as Chriſt then was) but not Viſibly, (no more than Chriſt yet is) untill their Return (as Chriſt's Fore-runners) 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 leſt any ſhould abuſe this Cordial, we muſt alſo remember, that David's Houſe did waxe …r…nger and ſtronger: and that we may do the …ke, …s …n take heed of being over-Gentle p. 344or Indulgent to any of our Diſtempers; which though it might be David's Vertue in relation to Saul's Houſe, yet will it be our Vice in relation to what was thereby Typed out within our ſelves.

3. When David had obtained a very Full and Peaceable poſſeſſion of his VVhole Kingdom over all the Tribes of Iſrael, the Lord did yet exerciſe him with further moleſtations, not onelyonly 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 VVithout. 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 then 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 then was, 2 Sam. 21. 15.) and when we have to do with ſome Giant, girded with a New p. 345Sword, or furniſhed with ſome Advantages which have not formerly been made uſe of, all which may eaſily be Applyed 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 then did God Trie good David, by ſtriking Ʋzzah 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 ſervants Zeal, which put him to a preſent plunge, that he durſt proceed no 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 accompanyed with bad ſucceſs; eſpecially when matters of this nature are not mannaged with utmoſt care: Religious things are very curiouſly to be intermedled 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 leaſt-wiſe upon another's back. Let us remember Ʋzzah, 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, meerly becauſe it meeteth with ſome Providential check; which may put p. 346us 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, no more than this Temptation had upon David, 2 Sam. 6. 11, 12.