Saul and David Compared, Treatise (3 of 7)

Saul and David Compared · Treatise (3 of 7)

p. 11410. David did perſevere in the way of his Obedience unto the End. He ſtirred others up to ſeek God's face Evermore, pſa. 105. 4; and at all times to Truſt in him, pſa. 62. 8. He did alway ſet the Lord before him, pſa. 16. 8; whoſe Eyes were ever towards Him, pſa. 25. 15; and upon whom he waited All the day, pſa. 25. 5; reſolving to call upon him as long as he Lived, pſa. 116. 2; and to praiſe him for Ever, pſa. 52. 9; and to truſt in his Mercy for Ever and Ever, pſa. 52. 8. His purpoſe was to Bleſs the Lord at All times, and that his praiſe ſhould be p. 115Continually in his mouth, pſa. 34. 1; ſo long as he had a Being, pſa. 104. 23. & 146. 2; Every day, for Ever and Ever, pſa. 145. 2. He ſtuck to Gods Teſtimonies, pſa. 119. 31; reſolving Never to forget his Precepts, pſa. 119. 93; having enclined his heart to perform them alway to the End, pſa. 119. 112.

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

A truely gracious heart muſt needs perſevere; becauſe he partaketh of that Divine Nature, 2 Pet. 1. 4, which is Unchangeable, Mala. 3. 6. He is bleſs'd with all ſpiritual Bleſſings in Chriſt Jeſus, Eph. 1. 3, among which Perſeverance cannot be denyed to be one. He hath drunk of Chriſt's Water, which preventeth all future and utter thirſt, and wherein it is ſaid to differ from Common water, Joh. 4. 13, 14; now common water preventeth this utter thirſt, ſo long as it continueth, and therefore Chriſt's Water muſt needs continue alway; which therefore is there ſaid to be in ſuch a one, a Well of water ſpringing up into Everlaſting Life. He is Born of God, and therefore he cannot Sin as others do, becauſe the Divine Seed remaineth in him, 1 Jo. 3. 9. He knoweth the Father, 1 Joh. 2. 13; and therefore he cannot ſin as others doe, for then he ſhould neither have ſeen nor known him, p. 1161 Joh. 3. 6. He is intereſted in an Everlaſting Covenant, Iſa. 55. 3; which undertaketh that he ſhall Not Depart from God, Jer. 32. 40; and in which reſpect the New Covenant doth ſpecifically differ from the Old one, Jer. 31. 31, 32, 33.

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

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

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

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

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

p. 118The Duty of a gracious Heart, is Properly ſuch, and not Miſcalled; as that is, that is not performed in Obedience unto God's Command. And therefore it is partly, that ſuch a one Perſevereth, becauſe the Command continueth, when all other Motives fail, ariſing from Self-intereſt. A gracious heart is alſo taught of God, to be Active in the purſuance of his Glory; and Principally to think upon his Name, in all his Deſires and Actions, Joſh. 7. 9. Mala. 3. 16. He honoureth God by his thus doing, and ſhall therefore be honoured by him, 1 Sam. 2. 30. He counteth himſelf to be Glorified, (as Chriſt did) if God be but Glorified in him; whom God will then Glorifie in himſelf, and ſtraightway glorifie him, Joh. 13. 31, 32. He knoweth that a Selviſh Aim is enough to ſpoyl the beſt Act that is; as in Jehu's Caſe, who had a clear Commiſſion for what he did againſt Ahab's houſe, 2 Kings 10. 30, which yet his Squint-eye did turn into Murther, Hoſ. 1. 4.

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

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

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

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

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

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

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

p. 127This holy Curioſity, was that of Old by which the Saints were known, who did ſo Hate more Groſs Iniquity, as that they ſhunned to be conformable to Worldly and Wicked men, even unto Circumſtances, as is required both in the Law and Goſpel, Lev. 19. 27. Mark 12. 38. Rom. 12. 2, &c. Which Curious Spirit hath competen…ly appeared among Profeſſors even ſince the time of their Degenerating from Apoſtolical Purity. Hierom bids, V…ros fuge quibus Nigrum Pallium, &c. haec omnia Argumenta ſunt Diaboli; Shun thoſe men that go in Black, &c. making the ſuperſtitious Affectation of that Idolized Colour, to be among other things, one Argument of the Devil, Hieron. ad Euſtochium. Auguſtine's Mother left bringing of Cakes and Wine to their Place of Meeting for Publick Worſhip, meerly becauſe ſhe was told, that it was a Reſemblance of the ſuperſtitious Heathens; Aug. Confeſſ. lib. 6. Tertullian would not have Chriſtians to wear a Laurel-garland, meerly becauſe the Heathens were wont to be ſo Attired; whereupon Rhenanus obſerveth, that we are to forbear, not onelyonly ſuch things as have a Manifeſt Shew of Wickedneſs, but alſo ſome things that might be called Indifferent, Ne Ethnici in ſuis erroribus confirmarentur, dum rectius putant eſſe, quod et…am Chriſtianos obſervare vident; leſt Heathens ſhould be confirmed in their Errours, thinking the Better of ſuch things wherein they were Imitated by the Chriſtians: Beatus Rhena. in librum de Coronâ Militis. Nay the very Papiſts themſelves, thought fit to uſe Ordinary Leavened bread in the Sacrament, and not Unleavened, p. 128leaſt they ſhould be thought to follow Ebion; Gabr. …iel. Lect. 38. All which ſhould be duely weighed by thoſe wanton and Bold Profeſſors, who are apt to make Nothing of ſinful Appearances, and to call thoſe fondly Nice, who therein do outſtrip them.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

8. David teſtifieth concerning the Nature of God's Written Word or Law; which he deſcribeth both by its Properties and Operations. As to its Properties, he telleth us, that this Law of God is True, pſa. 19. 9, and Right, v. 8; 'tis Pure, v. 8, and Clean, v. 9; 'tis Sure, v. 7, or that which ſhall Endure for ever, v. 9; 'tis Perfect, v. 7; 'tis altogether Righteous, v, 9; 'tis more Deſireable than the fineſt Gold, v. 10; and it is Heart-rejoycing, v. 8, being ſweeter than the Honey and the Honey-comb, v. 10. The Doctrine contained in the Scripture, is True and Right, viz. the very Word of God, 1 Theſſ. p. 1392. 13: And it is pure or clean, viz. free from any polluting or Humane intermixture, being like unto Silver Seven times purified, Pſa. 12. 6: And it is Sure both as to its Threats and Promiſes, and every thing contained therein, the leaſt jot or tittle whereof ſhall not paſs away, till all be fulfilled, Matt. 5. 18: And it is perfect, able to furniſh a man Throughly unto All good works, 2 Tim. 3. 16, 17; which alſo was a perfect Rule of Old, in relation to every ordinary Duty that was then required, Iſa. 8. 20. And it is altogether Righteous, requiring nothing but what is very Juſt, in David's judgement: And it is more precious than Gold, becauſe it holdeth forth the Beſt and moſt Durable Riches, Prov. 8. 18: And it is ſweeter than the ſweeteſt Honey unto a ſpiritual Palate, yea in relation to thoſe things contained in it, which make the Belly bitter, Rev. 10. 10. Theſe are the Properties of God's Word or Law. And as to its Operations, he telleth us, that it was a Lamp unto his feet, pſa. 119. 105, and that its very Entrance giveth Light, v. 130: It alſo was that by which he had kept himſelf from the paths of the Deſtroyer, Pſal. 17. 4: It alſo had a Soul-comforting Influence upon him, when in Affliction, pſal. 119. 92: And in relation to Sinners, this Law of God is a Soul-converting Means, pſa. 19. 7; able to Cleanſe a Young Man's way, which uſeth to be moſt foul, pſa. 119. 9; making Wiſe the Simple, Pſal. 19. 7, and giving Warning unto all, v. 11. which the Beſt of God's Servants ſtand in need of; as is there intimated.

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

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

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

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

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

A gracious Heart will not deſpiſe Propheſying, p. 1441 Theſſ. 5. 20, which worketh effectually in ſuch as do Believe, 1 Theſſ. 2. 13; although he will not Hear a Strangers Voice, Joh. 10. 5, becauſe he is not Sent of God, nor hath any Promiſe of Speaking unto another's Spiritual advantage, Jer. 23. 21, 22.

10. David teſtifieth concerning a viſible and future Glorious State of things on Earth; which was ſhadowed out by his Own (and Solomon's) Diſpenſation, as is evident from it's being called by David's Name, Ezek. 34. 23. The Perfection of which Miniſtration is reſerved untill Chriſts Perſonal Appearing, Rev. 22. 16: but will be in its Meaſure, together with the Jews Converſion, Hoſ. 3. 5, whom the Lord will Provoke, Rom. 10. 19, by intereſting us Gentiles firſt, in all their Promiſes, Rom. 11, 31. Which glorious Diſpenſation in theſe Latter dayes ſhall firſt Begin, as David's alſo did, together with the Death of Saul, who was a clear type of Daniel's Gentile-little Horn, or the Laſt ſettled ſupport of the fourth Monarchy. And then will theſe Earthly Gods die like Men, Pſal. 82. 6, 7, viz. in a Political and not Perſonal ſence onelyonly, or elſe it would not have been ſo much to be obſerved. And their Removal will be by God himſelf, who putteth down one, and ſetteth up another, pſal. 75. 7; who then will Command his Peoples Strength, Pſalm 68. 28, for the Lord hath ſaid, that He will bring them again from Baſhan, and from the Depths of the Sea, v. 22, whoſe Goings will then be ſeen, as he is both God and King, v. 24; which as his People will then give him the ſole Glory of, pſa. 98. 1, p. 145ſo may it Reſtrain their Adverſaries from ſpeaking with a ſtiff Neck, becauſe God is Judge, pſa. 75. 4, 5, 6, 7. But this Miniſtration of his will be uſhered in by a ſad Diſſolved State of things, pſa. 75. 3; when all the Foundations of the Earth will be out of courſe, pſ. 82. 5, by reaſon of unjuſt Judging, v. 2, and what then can the Righteous doe, pſ. 11. 3, but only ſuffer? whoſe Danger will be ſo great, as that in their Salvation it will then appear, the Iſſues from Death belong to God, pſa. 68. 20; the Near approaching of whoſe Name, will be Declared by his wondrous works, Pſal. 75. 1. Which Coming of his will be with Clouds and Darkneſs, and yet with Righteouſneſs and Judgement, pſa. 97. 2. And that work will Gradually be advanced, being at the firſt but as a little Spring or Fountain, from whence yet the Lord is to be Bleſſed, pſa. 68. 26; and Beginning with little Benjamin and Judah, (as David's Kingdom did) but ending with Zebulun and Naphtali, which were the Furtheſt Tribes, to ſignifie that all God's Iſrael ſhall at laſt come in, v. 27; and though the Singers (or ſuch Profeſſors as have onelyonly good Voices, or ſuch who at the Beſt, do but excell in what is more Natural and Ancient, as Singing then was, theſe men) ſhall go Before; yet the Players upon Inſtruments (or ſuch as are good at Hand-work, and Practice; or ſuch who alſo do excell, in what is of a more Inſtituted nature, and of a Later date, as Muſical Inſtruments were, being firſt brought in by David, who was a type of Chriſt; theſe men) ſhall follow after, among whom ſhall be the Damſels with their Timbrels, or Deſpicable, p. 146but yet very Choiſe and Precious Practical Profeſſors, v. 25. But after that the Lord hath been favourable to his Land, in bringing back the Captivity of Jacob, Pſa. 85. 1, his People ſhall meet with an angry Check in their own Land, v. 4, 5; and ſhall then be in danger of being utterly cut off, pſa. 83. 4; but the Lord will Revive them, pſa. 85. 6, and ſpeak Peace unto them, v. 8, in a way of free Mercy, v. 10, which intimateth that they had Deſerved that Check, but not this Deliverance. And then ſhall this work go on apace; which will be Terrible unto the Wicked, for a Fire will goe before him, and burn up his Enemies round about: his Lightnings ſhall enlighten the World, the Earth ſhall See and Tremble, and the Hills ſhall melt like Waxe at his Preſence who is the Lord of the whole Earth, Pſa. 97. 3, 4, 5: who will then wound the Head of his Enemies, and the Hairy Scalp of ſuch a one as goeth on ſtill in his Treſpaſſes, pſa. 68. 21, that his Peoples foot may be dipt in their Enemies Blood, v. 23; for in the hand of the Lord there is a Cup, the Dregs whereof the wicked of the Earth ſhall then wring out and drink, Pſa. 75. 8; whom he will ſpeak unto in his Wrath, and vex in his ſore Diſpleaſure, Pſa. 2. 5; making them like a Wheel, pſa. 83. 13, and Perſecuting them with his Tempeſt, v. 15, and doing unto them as to the Midianites, v. 9, becauſe they ſaid, Let us take to our ſelves the Houſes of God in poſſeſſion, v. 12. But yet this Diſpenſation will be very Comforting unto the Saints, who then ſhall flouriſh, pſa. 72. 7, and whoſe Horn ſhall then be Exalted, pſa. 75. p. 14710; and who ſhall then Rejoyce becauſe of Gods Judgements upon others, pſa. 97. 8: for all the Horns of the Wicked ſhall be then cut off, pſa. 75. 10; and the Faces of ſome ſhall be fill'd with Shame, that ſo others may ſeek God's Name, and Know, that he whoſe Name is Jehovah, is the moſt High over all the Earth, pſa. 83. 16. 18; and then ſhall Kings bring Preſents unto God, becauſe of his Temple at Jeruſalem, Pſa. 68. 29; Princes ſhall then come out of perſecuting Egypt, and Ethiopia (or ſuch who cannot Change their Spiritual Blackneſs) ſhall ſoon ſtretch out her hands to God, v. 31; when the Lord ſhall ſcatter the people that Delight in War, and ſhall Rebuke the company of Spear-men, the Multitude of the Bulls, with the Calves of the People (or Oppreſſors both Old and Young) till every one ſubmit himſelf with pieces of Silver, v. …0. Nay and indeed, this Diſpenſation will be Acceptable to all ſort… of Perſons, eſcaping thoſe Judgments before mentioned; and therefore the Heavens and Earth and Sea and Field and Trees are all bid to Rejoyce at ſuch a time, pſa. 96. 11, 12, 13; Prayer alſo ſhall then be made for Chriſt continually, and daily ſhall he be praiſed pſal. 72. 15. And not without cauſe, ſince this Diſpenſation will be full of Righteouſneſs and peace: when David ſhall receive the Congregation▪ he then will Judge uprightly, pſa. 75. 2; for the Kings Strength loveth Judgement, pſa. 99. 4; which the poor ſhall then ſhare in, pſa. 72. 2, the poor of the people, and the children of the Needy, v. 4, whom he will then ſpare and ſave, v. 13, Redeeming their Soul from Deceit, and preci…us p. 148ſhall their Blood be in his ſight, v. 14; for he ſhall Deliver the Needy when he crieth, the poor alſo and him that hath no Helper, v. 12. And then, the Mountains ſhall bring peace to the people, and the little Hills by Righteouſneſs, pſ. 72. 3; and Abundance of peace will accompany the Flouriſhing of Righteous men, v. 7; there ſhall be an Handfull of Corn upon the top of the Mountains, whoſe Fruit ſhall ſhake like Lebanon, v. 16: for then ſhall the Earth yield her Increaſe, and God even our own God ſhall Bleſs us, pſa. 67. 6. And though Chriſt's Temporal Kingdom will have but a ſmall Beginning, yet ſhall it be Enlarged from Sea to Sea, and from the River unto the Ends of the Earth, pſa. 72. 8; they that dwell in the Wilderneſs ſhall Bow before him, v. 9; the Kings of Tarſhiſh (famous for Shipping, Iſa. 23. 1, and originally deſcending from Japheth, Gen. 10. 4.) and of the Iſles ſhall bring Preſents; the Kings of Sheba and Seba (deſcending from Ham, Gen. 10. 6, 7.) ſhall offer Gifts; which Ham and Japheth, were Two of thoſe three, from whom this Preſent world was firſt repleniſhed, ſo that their being now ſubjected unto Shem, of whom God's Iſrael came, doth intimate the large Extent of Shem's Dominion; yea all Kings ſhall fall down before him▪ all Nations ſhall ſerve him, pſa. 72. 10, 11; for he ſhall inherit all Nations, pſa. 82. 8; by virtue of the Fathers Gift, pſa. 2. 8. And this Name of his ſhall Endure for Ever, pſa. 72. 17, ſo long as the Moon endureth, v. 7, and ſhall be continued as long as the Sun, v. 17, throughout all Generations, v. 5. The top-ſtone of which glorious p. 149State will be, that outward Bleſſings will be accompanyed with holy Fear, pſa. 67. 7, or that Righteouſneſs and Peace ſhall then Kiſs each other, pſa. 85. 10, which Righteouſneſs ſhall ſet us in the way of Gods Steps, v. 13; and the ſpeaking of which Peace is accompanyed with an Exhortation to Gods People, not to turn again to Folly, v. 8, that ſo Glory may dwell in our Land, v. 9.

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

And thus alſo Paul teſtifieth, that there is an Habitable Earth, or World to come, which ſhall be put in Subjection to the Son of Man, Heb. 2. 5, and which he proveth, v. 6, from David's Teſtimony, pſal. 8. 4. Which Habitable Earth (whereof Paul might be ſaid to ſpeak, Heb. 2. 5, becauſe he Meant it there, and had but Newly mentioned it Before, Heb. 1. 6, as into [Which] God ſhall bring in [Again] the firſt Begotten, for ſo the Greek there ſhould be rendred; I ſay this Earth) is no way ſuitable unto a meer Spiritual ſtate of things, which uſeth rather to be ſhadowed out by Heaven, as Heb. 12. 26. Nor could the Diſpenſation of the Goſpel (in that meer Spiritual ſence) be called [now] p. 150the World [to come] ſince [that] was come Already, Heb. 12. 18, 22; elſe needed not Paul have been ſo fearful, as to the preſent unbelieving Jews Eternal State, Ro. 10. 1, 2, 3, or that of Judaizing Gentiles, Gal. 5. 2. 4. Unleſs Chriſt's Kingdom in the General (as it is Spiritual and Temporal too) be meant (here) by this World to Come: and ſo indeed, that Comprehenſive Kingly Diſpenſation might be called, (as here it is) The World to come, becauſe it was ſo called by the Jews of Old, who yet did Mainly look for a Temporal Kingdom; and in that Comprehenſive ſence, Paul might here ſay, [Whereof we ſpeak] becauſe Chriſt's Miniſtration (in competition with that of Moſes) was the Chief Subject of this Epiſtle; which yet includeth his Temporal Kingdom alſo, as that which in Propriety of Speech (as well as in relation to the Jews Opinion) doth fitlieſt Anſwer to this Habitable Earth, or World to Come. Nor could Paul elſe have ſaid, as Heb. 2. 8, [but now we See not Yet All things put under him, referring Principally unto Chriſt] ſince he had made an Open Shew (upon the Croſs) of his Aboliſhing the Law of Moſes, Col. 2. 14, 15. Yea Chriſt (when he Aſcended) did Really (Then) Receive a Kingdom, which yet was not Immediately to Appear, (and which muſt therefore needs be more than Spiritual) Luke 19. 11, 12: in which regard, Paul [now] might ſee him Crowned, Heb. 2. 9, (with a Spiritual Eye; and Other wayes, as to his Spiritual Kingdom,) though Now he Saw not Yet All things put under him, v. 8, or with an Eye of Senſe, nor ſhall any p. 151other ſee that fully, untill Chriſt's next Appearing, 2 Tim. 4. 1; though Heb. 1. 6, may poſſibly referre unto a Time on this ſide that. Which [Putting of all things in Subjection under him] had been aſſerted before, concerning Man Indefinitely, Heb. 2. 6, 7, 8; as being ſome way Applicable unto Adam Standing▪ and David after his Anoynting, and Every true Believer, yea All Mankind in General: and therefore Jeſus (in Particular) is fitly mentioned Afterwards, v. 9, though He was principal…y all along intended; eſpecially ſince the Viſibility of Jeſus his being Crowned [then] was meerly in a Spiritual ſence, and to be ſeen with a more ſpiritual Eye. This cleareth up the Meaning of that [Habitable Earth, or World to Come] in Paul's ſence there. Who further hinteth, that the earneſt Expectation of the Creature, waiteth for that Diſpenſation, Rom. 8. 19, becauſe it ſhall then be Delivered from its Bondage, v. 21, under which it now Groaneth, v. 22. At which time the Saints ſhall Judge the World, 1 Cor. 6. 2; and when Chriſt ſhall Come, 1 Cor. 15. 23, he muſt Reign, till he hath put all Enemies under his feet, v. 25, viz. all VVorldly Rule, Authority, Power, v. 24, and Death it ſelf at laſt, v. 26; and then cometh the End, when he ſhall have Delivered up the Kingdom to God the Father, v. 24, under whom the Son will then Reign, v. 27; and when all things ſhall be ſubdued unto him, then ſhall the Son alſo himſelf be ſubject unto him, who put all things under him, that God may be All in All, v. 28. VVhichWhich Teſtimony of his, is expreſly ſeconded by John and Peter, Act. 3. p. 1521. 21. Rev. 20. 4. 2 Pet. 3. 13; and ſeemeth to be Hinted by James, when he ſpeaketh of the Lords Coming, Jam. 5. 7, as Peter interpreteth it, 2 Pet. 3. 12, with reference unto a time of General Reſtitution, Act. 3. 21, which therefore muſt needs be upon Earth, and on this ſide a General Deſtruction: which Jude alſo intimateth, when he mentioneth the Lord's Coming with ten thouſands of his Saints, Jude 14, referring unto Dan. 7. 10, where this Doctrine of the Fifth Kingdom upon Earth, is undenyably handled.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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