s Exordium or beginning 2. A narration And 3. A conclusion 1. The Exordium has the place where David makes it and his gesture The place is the sanctuary now established in Sion into which now he comes and where the Ark was and to which the Lord had promised his presence Next his gesture was sitting which was to denote the settledness of his mind in uttering his oration Used therefore by Judges in hearing of parties and pronouncing sentences no wise to be taken exception against in David as unreverent more then in us in hearing of Gods Word and singing of Psalmes and sometimes in prayer as at meate and elswhere For the speciall thing that the Lord looks unto is the sincerity of the heart and truth in the inward parts as Psal 51. 6 â—s declared 2. The narration it selfe has 〈…〉 A depressing and lying low of David himselfe as he saies elswhere What is man that thou should'st so respect him c. And here What was he that the Lord not only should have brought him to such preferment but also promised the establishment of the Kingdome to his posterity which is not the manner of men to look so low to their inferiours and without their deserving from a low estate having no motive on their part to advance them and theirs to a high condition 2. Next to depressing of himselfe Vers 22. He advances God his greatness and goodness both towards himselfe and his people and thereafter from Vers 25. He petitions the Lord to establish his promises to him and his posterity which he acknowledges to be true and that he would of his good pleasure bless his house and to continue it before him And â—is he makes to be the conclusion of this forenamed thanksgiving OBSERVATIONS 1. WE see that David is not only thankfull in heart but also for the Lords benefits he expresses the same by Word that so by the whole man God may be worshipped as it is said we believe with the heart unto righteousness and confess with our mouth 's unto salvation 2. Vers 18. Where he saies Who am I c. We see that the Lords benefits move David to humility and dejection with Jacob the Godly ever acknowledging themselves unworthy of the least of all his mercies Gen. 32. 10. Whereas on the contrary the wicked are puft up with them as we see in Nebuchadnezzar and Pharaoh who said who is God that I should obey him And therefore the benefits of God to the Godly are blessings indeed whereas to the wicked they are turned into curses through their abuse of them unto pride excess tyrannie and the like 3. Vers 19. Where the Lord not only promises to establish the kingdome to David himselfe but also to his posterity after him we see the large bounty and goodness of God to his servants and that he does more to them then they could expect as we see in Jacobs profession Gen. 48. 11. In Josephs Davids Mordecai's Daniels and others their preferment And here in the promise to David concerning his posterity 4. Vers 20. Where David saies thou Lord knowest thy servant We see that the Lord is an omniscient God and who knowes particularly all his servants and subjects and the very secrets of their hearts The truth whereof in the hidden and inward parts he doth desire Psal 51. 6. And therefore David having this sincerity of heart can say what an hypocrite dare not thou Lord knowest thy 〈…〉 5. Vers 21. All the Lords promises and goodness to him 〈◊〉 it ascribes to free love only as the Lord himselfe speaks Hos 14. 4. Which we also should do and to no 〈◊〉 6. Vers 22. In Davids abasing of himselfe Vers 18. And extolling of God both his greatness and goodness here We see the disposition of the truly Godly they can never enough extoll acknowledge and praise the Lord as the spouse doth in the Canticles and David in the Psalmes Nor can they sufficiently lye low enough before him in the dust as we see Gen. 18. 27. 32. 10. In the Publican and parable of the Prodigall and others 7. This matchless and incomparable greatness and goodness of God David saies is according to that which he had heard with his eares shewing thereby unto us as the Apostle speaks that Faith comes by hearing and hearing is of the Word of God whereunto we should therefore hearken if we would be truly instructed and believe to salvation 8. Vers 23. If Gods goodness to his people be so extolled by David here for a corporall redemption from Egypt and from the Nations and their gods how much more should he be extolled by us Christians for that great and spirituall redemption of our soules from the tyrannie and bondage of Satan sinne and damnation and for our liberation who profess the Gospell from the tyrannie of Antichrist and his gross Idolatry 9. Vers 25. and 26. In speaking of Gods promises he ever makes mention that they are made to his servant Where we see who have right to the promises of God or may justly lay hold upon them towit only they who are Gods servants and who apply themselves to obey his precepts these only may apply to themselves his promises What God therefore has joyned together let us man separate 10. Vers 28. Where David saies to the Lord That he is that God whose Word is true we see that the Word of God is thâ— prop of the Godlies faith one jot whereof shall never fail no has ever failed towards his own 11. Vers 29. David closes up all with an earnest and reiterated petition for a blessing to himselfe and his house forever so that herein he is like Jacob who wrestled for the blessing and it should be likewise our earnest suit to the Lord that he would in like manner bestow his blessing upon us and ours and if we geâ— this Fatherly blessing of his all will be well and we may say I is sufficient II SAM Chap. 8. and 1 CHRON. 18. IN this Chapter the Generall summe whereof is the amplification of Davids kingdome in his own time and by his own person are these particulars set down 1. The five warres that he had against the Philistines Moabites the King of Zobah the King of 〈◊〉 and the Edomites all whom he subdued and whereby his Empire was enlarged not only from Sichar the river in the South to Euphrates in the North but further almost from Sinai and mount Caucasus in Arabia Petra in the South even to mount Taurus and Armenia beyond Euphrates in the North. This is set down from the first to the 9. vers and in the 14. 2. Vers 9. and 10. Is set downe Toi King of Hamath his congratulatory message of Davids victory over the King of Zoba with the cause thereof and what gifts he sent unto David 3. Is set downe what David did with these gifts and all the rich spoiles of all the Nations which he subdued vers 11. and vers 15.
to the end of the Chapter is set downe Davids ordering of the Kingdome by administration of justice in his owne person to all his people now setled in peace as also by electing and appointing fit officers and rulers delegate and subalterne to himselfe to governe both in the Church and in the Commonwealth The first warre then which David had was with the Philistines who were descended from the Egyptians whose progenitor was Misram the second sonne of cursed Ham infidells in religion and Capitall enemies to the people of God whom David sublued and took their strongest Citie Mâ—thâ—â— Ammah from them which is by interpretation the bridle of Ammah because beâ—ng situated on strong hills it hindred the Israelites to overcome the same The second warre was against the Moabites descended of Lot that incest â—o â—s copulation with one of his own daughters in the time of his drunkenness as we read Gen. 19. 37. Of whom it is said that he measured them with a line by a Metaphor from Artizans that measure their work so or from measurers of land whereby is shewed that he destroyed the two parts of them and kept only the third part alive The third warre was against Hadadezer King of Zobah whose proper name was Adad as Pharaoh was of the Egyptian Kings The fourth warre was with the King of Syria whose name is not here exprest but his chiefe Citie and country Damascus lying between the hill Hermon and Libanus now called Caelosyria the cause of which warre was because they took part with Hâ—dadezer against David The fifth warre vers 14. Is against the Edomites in whole townes being subdued he put Carlson's and which was done by Abiâ—hâ—i the sonne of Zerviah as we read 1 Chron. 18. 12. OBSERVATIONS 1. FRom these severall warres here spoken of we learne That all warres are not unlawfull as we have shewed before on 2 Sam. 2. 17. at length against Anabaptists 2. More particularly that these warres of David against the persons and Nations before named were lawfull we may see 1. Because the destruction and subdueing of these enemies to Israel was fore prophesied by Balaam Num. 24. 17. And God maâ— David the instrument of fulfilling of this prophesy 2. They haâ— incroached upon the territories and bounds of the land whiâ—â— the Lord had given to Israel and was divided unto them Joshua 3. It is said vers 6. and 14. That in all these whether soever he went the Lord preserved David which shewes 〈◊〉 he was walking in Gods waies to which only his preservatioâ— is promised and that he had a good cause in hand and inteâ—â—ded them not either out of pride the mother of contention 〈◊〉 covetousness as we see vers 11. But only made these warre upon a good ground and for a right end to wit the glory 〈◊〉 God and accomplishing his will and the good of his people and their quiet and freedome from such insolent and infesting enemies as they had at divers times proved as we see in the book of the Judges and late reigne of Saul 3. The Lord had promised to David to build him a house and as he had hitherto done to make him a great name chap. 7. 9. yet he is not idle but useâ— the lawfull meanes to teach us to do the like when we look on the promises of God of salvation Phil. 2. 12. Or protection Act. 27. 31. Or providing for us Gen. 3. 1â— c. So that we should neither tempt God by not using the meanes nor yet distrust God by confiding in the meanes only 4. All this which was done by David unto these wicked nations was as is said fore-prophesied by Balaam and yet before this performance 400. yeares and more had intervened whereby we see 1. The Lords lenity and long suffering patience which should have led them to repentance 2. The truth of the Lords threatnings at last as well as of his promises therefore let not the Godly be discouraged that their enemies are not presently or in short time punished for the Lord suffers them to fill their cup and at last he will come though with leaden feet yet with an iron heavy hand to crush them as a pot harde in pieces 5. David slew the Syrians who came to succour Hadadezer against him Whereby we see that it is dangerous to assist the wicked against the Godly or to be pertakers with any in an ill cause or course as the example of Jehofaphats association with Ahab testifies 1 King 22. 8. 6. Vers 6. and 14. Davids fortification and putting Garriâ—ons in Syria of Damascus and in Edom for conservation of his conquest Shewes that piety and prudence may well consist together and as the Poet speaks Non minor est virtus quam querere parta tueri 7. Where it is said that the Lord preserved David wheresoever he went we see 1. Who is the preserver of the Godly from all danger in the midst of perill's and from whom therefore they should seek the same 2. How good and carefull a Master the Lord is of his servants and their safety as we see Gen. 15. 1. and Psal 84. 11. Yea in death it selfe Psal 23. 4. Which should be a great motive and encouragement to serve him 8. We see by Gods preserving of David whethersoever he went not only Gods generall omnipresence withall but also his particular and speciall presence in mercy and for their good with his own because they walk in his waies and as acknowledging this his presence and alseeing eye 9. Vers 11. Davids giving of the rich spoile of these nations whom he subdued and dedicating of them to the Lord together with the rich gifts of gold silver and brasse which Toi King of Hamath sent unto him not onely clears him that he undertook not these warres for covetousnesse but also shewes his thankfullnesse to God as author of his victories and his religious and bountifull royall disposition to Religion and the advancement thereof worthy to be imitated by all Princes and others and farre contrary to the disposition of most men now adayes who have no publicke Spirits or are for pious workes but onely study to their owne private commodity 10. Vers 14. We see the Edomites are counted amongst these Enemies to Israel whom David subdued who were come of Esau Israels elder Brother and yet though of one blood from Isaac and should as Brethren been friends to Israel they were their infesting Enemies Whereby we see how weak a band of union or amity nature is without grace which indeed is the strongest tie of love and true solid friendship the communion of saints 11. Vers 15. After he had subdued his Enemies David now gives not himself to ease and sport or the like as many Princes do but like a good King in his own Person he Ministers Justice unto all his people and commits it not altogether and onely to other deputies under him A worthy example for all Kings to follow as we see Solomon
place 5. Whereas David saies that in sinning he had done very foolishly We see that it is not without cause that sinners are called fooles in Scripture though never so worldly wise as the nich foole in the Gospell and where it is said the foole hath said in his heart there is no God and that sinne is folly as Tamar said to Amnon 2 Sam. 13. 12. Whereas they only are truly wise who are Godly the feare of God being the beginning of wisdome and they only make a wise choice of things preferring pleasures for ever more to sinnefull perishing pleasures and a heavenly kingdome to earthly profit they also like the wise steward provide for time to come as also foresee and prevent dangers like wise Abigall takes also with warnings as David did with Jonathans And as our Saviour adviseth agree with their adversary while they are on the way Whereas the foolish sinner does none of these fortnamed 6. In Davids prayer for remission of his sinne he calles himselfe Gods servant Whereby we see that although at some time through frailty or force of temptation a Godly man may fall into some provoking sinne beside those of daily incursion yet their desire and ordinary câ—â—â—se of life is to serve God from which therefore as from the greater part they are so denominated as the wicked are called sinners though sometimes they have done some act that seemeth good and pious as Joab here in his disswading of David to number the people 7. Vers 11. The Prophet Gad is called Davids Seer Where we observe not only the necessity and utility of faithfull pastours who should be Seers or watchmen as they are called Ezek 33. 2. And give warning to Gods people of their danger and duty But likewise whereas Gad in a particular manner is called Davids Seer We have in David a good and Godly example of imitation for Magistrates and great men to adjoyne to themselves some worthy and able servant of God and have them in their company with whom they may communicate their spirituall condition and consult with them in the matters of God and of their salvation which is that one thing most necessary as our Saviour spoke unto Martha 8. Vers 12. Albeit David repented in manner aforesaid for his sinne yet he must be corrected not that we establish hereby that doctrine of remission of the fault but not of the punishment which Romanists use for their satisfactions and purgatory but to shew that when God has pardoned the sinne yet he inflicts the temporall correction not as an evill of punishment but as a medicinall good and preservative from sinne in time coming and not as a judge punishing a malefâ—ctour but as a wise and loving Father correcting his Child as the Apostle shewes Heb. 12. Or like a wise and skillfull Physitian giving a purge to his patient and applying a corrasive to the corruption So that the Lords dealing herein is not Penall but Paternall and Medicinall 9. Vers 13. Davids sinne must be punished with one of three â—ore plagues the Sword the Famine or the Pestilence Whence we collect that if for such a fact which in it selfe was not sinfull a Prince to cause to number his people so good a man as David was so severely punished being one according to Gods own heart What may wicked flagitious sinners for manifest and scandalous sinnes expect and if this was done to the green tree what may withered branches look for 10. Vers 14. David chooses rather to fall in the hand of God by the Pestilence then fall into the hand of man by the Sword for with the Lord is mercy whereas with man is cruelty And this is the reason which David gives of his choice for his mercies are great saies he so that the Godly in the midst of their sharpest corrections they ever by faith apprehend mercy and that the Lord tempers their most bitter cup with the sweetness of fatherly love Whereas the wicked drink of the wine of the wrath of God which is poured out without mixture into the cup of his indignation as is said Revel 14. 10. 11. Vers 5. It is said so the Lord sent a Pestilence upon Israell Where we observe that the Pestilence and such other plagues or punishments that come on man for sinne are sent from God and come not by chance or fortune as men speak nor are to be attributed only to the distemper or corruption of the aire or the like secundary causes but are to be acknowledged to come from the sinne-chastising hand of God and therefore that for the removing of them we should by true repentance and humiliation with David here have our recourse to him 12. Of this plague it is recorded that there died 70000. men Where we may see that wherein men offend commonly they smart David was proud of the number of his subjects and now they are greatly diminished that he may see cause of humiliation in the matter of his glory The like we may see in the strength of Sampson and the beautifull haire of Absolom 13. Vers 16. When the Angell stretched forth his hand upon Jerusalem to destroy in the Lord repented him of the evill and commanded the Angell to stay his hand saying It is enough Where we may observe the Lords bowells of compassion towards his people even when he is most sharply smiting and his preventing mercy before that David make his subsequent supplication for staying of this plague 14. Here likewise we see that the Lord hath his Angells ready to execute his will as his ministring spirits either in justice or mercy whose example of promptitude or obedience we are taught by our Saviour in the Lords prayer to follow and to do his will on earth as it is in heaven Whose great power also we may see in so short a time destroying so many thousands being but one Angell As we see likewise in the destruction of the first borne in one night through all Egypt and of one hundred fourscore and five thousand of Assyrians by one Angell also in one night of Sinacheribs Army 2 King 19. 35. Whence we may collect how mighty a guard the Godly have as we see Gen. 32. 2. and 2 King 6. 7. And how much more mighty is the Almighty God whose ministring spirits they are and do attend his will 15. Where the Lord sayeth to the Angell it is enough We see that as the Lord mixes the cup of his sharpest and most bitter chastisements with mercy and love so likewise the Lord like a wise and skilfull Physitian measures his cup and will not lay upon any more then they can beare but with the correction in his own good time he will give the issue and delivery thus he who sets Limits to the raging sea did Limit the time how long his people should remaine in the bondage of Egypt and thereafter in the captivity of Babylon As he did here how long this destroying Angell should smite with his
will come and not delay mercy and truth shall kisse one another and one jot of his word shall not faile let that performance of the promises made unto Abraham concerning his seed Josephs preferment Israels deliverance and many others be witnesses hereof 15. In all the foresaid things we have the kingdome of Christ represented for as by Sauls tyranny David was persecuted so was Christ and his Church yet as Saul was overthrowne and an entry made to David so were the Churches persecutors taken out of the way and she began to be advanced as David did not his own will but followed Gods so Christ wrought not his own will but his fathers as David ascended to Hebron so hath Christ to heaven as David carried thither with him his wives and servants so hath Christ made his Church and servants participate of all his benefits and doth daily bring them to that same place to which he hath gone before them as David was received only by Judah but rejected by the greatest part so is Christ and his kingdome as Davids kingdome is not accomplished at one time so neither Christs as it had ist own competitours so hath Christs but as the kingdome of Ishboseth is short and declining but Davids longer and flourishing so is it between Christ and Satans kingdome and as David was often times anointed by Samuel by Judah and at last by Israel so was Christ which Paul reduceth to three the Spirit of power sanctification and first resurrection 16. Vers 5. Concerning the report made of the men of Jabesh Gilead unto David concerning their burying of Saul after whose body probably he had caused to inquire as is aforesaid others are of opinion that it was to inflame him against them others that he should beware of them seeing they were professed favourers of Saul or reconciled with them but David layeth all sinistrous opinions and suspitions of them aside charitably construing their fact and for their fidelity and kindness to their Lord he honours them with an embassage congratulatory and a promise of his favour and assistance whereby we are taught not to give eare and credit to detraction but being slow to misconceive of mens actions rather charitably to make the best construction of them till more manifest experience prove them otherwise thus greatly shall we disappoint Satan that ill seed sower stop dissention maintaine unity approve our selves to God and readily winne our neighbour 17. In the men of Jabesh we see the loyall and sinceer love of subjects to their prince obeying him being alive and honouring him being dead which fact as pleasing to God and approved by man is registred in Scripture like Mary Magdalens anointing of Christ to be recorded for ever for the memoriall of the just shall flourish that the name of the wicked shall be put out either with the silence of oblivion or else the black dash of the record of their foule deeds innumerable examples hereof may be collected in holy writ where they are recorded 18. Vers 6. That which David wisheth to them from God is mercy and truth in the assured performance but that which he himselfe promiseth is reward the one is free the other of debt no merit then will he ascribe unto them at Gods hands but will yeeld the same at his own in regard by his princely office he was bound to cherish the good as well as to chastise the bad and not to suffer such kind loyalty to his Father-in-law and predecessour which they with such care and hazard of their lives had shewne to be misknowne uncommended and rewarded as being assured that they who were loyall to one would be so to another Let this therefore informe aright the minds of all men how to esteeme of their own actions in all holy and humble sobriety never urging merit upon God howsoever we deserve at the hands of man but suiting free mercy and with Jacob professing our selves unworthy of the least of his mercies being but unprofitable servants and our goods deeds wherein as in the way to the kingdome ever we should walke extending no waies to him but to the Saints on earth as the Psalmist sayeth Psalm 16. 2. And availing our own soules but not God as we likewise see Job 22. 2. and 31. 7. 19. We have also in David here the patterne of a good King and loving who as he was carefull before to execute justice upon the Amalekite for his wicked fact so is he diligent here to practise kindness to the men of Jabesh for their godly deed thus ought all Magistrates who are the Lords deputies and gods on earth cherish virtue and chastise vice that so the one may grow and the other may be repressed being as an awfull Lyon to the one and a mild Lamb to the other rewarding the vertuous and godly and punishing the vicious and wicked so shall their throne be established their Crowne glister and their Scepter flourish In the Church let Abiathar therefore be cast out and Zadok set in his roome and let Joab suffer for his fault and Benajah in the policy be surrogat in his place 20. In respect that he promiseth unto them protection and therefore exhorteth them not to be discouraged by the Philistines late victory or Sauls death seeing God had raised him up and he was anointed King we see not only the duty of a lawfull prince which is to maintaine and defend his subjects but likewise that the Lord suffers never his own to be altogether destitute of comfort for if he humble with the one hand he will raise with the other and if he take one benefit from us he will give us another in the place thereof yea perhaps a greater as he did here David for Saul or as he restored holy Job if with thankfulness patience and constancy we depend upon him 21. Vers 8. In the election and anointing of Ishboseth who was made King by Abner we see no consulting of God against whose ordinance and express notified will confessed c. 3. 18. they were going an indirect course therefore they knew either with Saul they would get no answer or else contrary to their intended proceedings thus against God conscience and right they rebelliously prosecute that course which turned thereafter to their own ruine like many now adaies who if they may attaine to a pretended right and possession by policy and power to defraud the right owners and withhold their due from them whether it be holy things seperate from the common use or mans good and prophane they will never consult Gods Word nor conscience how lawfully they attained or detaine the same yea although the oracle of the one and prick of the other most evidently contradict and convince them yet Achan will take the execrable thing and Ahab will have Naboths vineyard though they should make sure with it Gods curse and heavy judgments unto themselves and theirs II SAM Chap 2. from the 12. verse to the 17. THe election
will but God by his preventing grace seeks David who had gone astray like a lost sheep and followes him with tender mercy to reclame him and bring him back againe therefore faies Gods people Lam. 5. 21. Turne thou us unto thee O Lord and we shall be turned Next the Lord doth this not immediatly but by the Ministry of his Prophet Nathan with which he did concurre by the secret operation of his spirit and converting grace which is his usuall dealing in reclaiming of sinners whereby he gives repentance as we see Act. 2. 37. And begets faith in their hearts Rom. 10. 17. The impulsive cause of this next to the forenamed efficient and instrumentall is Gods free love Hos 14. 4. Without yea against Davids deserving and the finall is the glory of the riches of Gods mercy and Davids salvation whom he takes as David did the sheep out of the Jawes of the Lyon so he out of the power and pawes of the divell The cause also wherefore the Lord did not send and admonish David sooner and before he did fall Is 1. That he would let him have a proof of his own naturall corruption and see how soone and fouly he would fall being left to himselfe and not being assisted by his speciall grace that so he might ever walk humbly watch carefully and pray for grace more earnestly 2. That others might with the greater feare and trembling work out their own salvation considering how so great a Cedar sell they being but low shrubs 3. That the greater glory and riches of his grace and mercy might appeare in his conversion and pardon thaâ— so none may dispaire either of pardon to themselves if they repent or of the conversion of others in Gods own time In this coming of Nathan to David and excepting so perilous a commission to so great a King with a sharp accusation reprehension and commination as we see his laudable and greater obedience to God So likewise we see 1. His prudence in the forming of his accusation and rebuke the scope whereof was to make David out of his own mouth to pronounce sentence against himselfe therefore he propones it by way of parable 2. We see his dexterity in the amplification 3. His courage and boldness in the application And 5. His fidelity in the denunciation In this parable which he uses David is compared with the rich man and his many wives and concubines to his many flocks and herds and Vriah is compared to the poore man and the ew-lamb to Bethshebah and the traveller is Davids lust that entered into his heart for satisfying whereof he would not take one of his own wives or concubines but the wiâ—e of Vriah To this generall as it was proponed David answers with an oath that he is worthy to die and restore the fourfold of the Lamb according to the Law Exod. 22. 1. Who had done this thing Whereupon the Prophet makes a plaine application saying Thou art the man and so makes David to have pronounced just judgment against himselfe The major of the argument he takes from David himselfe thou saies that such a wicked and merciless offender should die But thou art the man therefore thou shouldest die Hereafter he aggravates Davids sinne by many amplifications 1. From the argument of ingratitude in repetition of Gods benefits formerly bestowed upon him and his readiness to have bestowed more 2. After this he sets down the root of the sinne to be the contempt of God and his Word which he amplifies by the repetition and particular accusation of David of these crimes 1. That he had killed Vriah with the sword 2. Had taken his wife to be his And 3. That he had killed Vriah with the sword of the Children of Ammon the common enemy of the Lords people and made them to be the instruments of his cruelty and not having pitty on his own faithfull subject Whereupon he subjoynes the denunciation of the Lords punishing his sinne by lex talionis relative both to his sinnes of cruelty against Vriah as also his sinne of uncleanness with Bethsheba according to his threatning Deut. 28. 30. And as sad experience in the person and actions of Absolon afterwards proved whereunto he addes this aggravating of the punishment that what David did he did it secretly in sinning but what God should do it should be openly in the punishing OBSERVATIONS 1. IN this history of Davids rising by repentance after his fall we see the difference between the Godly and the wicked they fall but by grace they rise again but the wicked they fall and lye still in impenitency and careless security to their own destruction as we see in the examples of Cain the first world Sodome Pharaoh the obstinate Jewes Herode and others 2. Vers 1. In the Lords sending Nathan to David sleeping in security we see the Lords preventing mercy whereby like that sheapherd that left the 99. and went to seek the â—rayed sheep so likewise he seeks us first and turnes to us before we can turne to him as we see in his calling of Abraham out of Vz from Idolatry Mathew from receit of custome Zaccheus from an forged caâ—iller and Paul from a persecutor And that as our Saviour saies to the obstinate Jewes How faine would I have gathered you as a Henne doth her Chickens under her wings but yee would not So how faine the Lord is to reclaime sinners 3. In the work of Davids conversion instrumentally by the Ministry of Nathan and efficatiously by the concurrance and cooperation of Gods spirit we see that the Ministry of the Word is the ordinary meanes by which the Lord will have men converted from sinne and damnation to righteousness and salvation so that it is a great blessing where men injoy these meanes and profit thereby as it is a great curse and punishment when either the Lord removes the candlestick thereof out of his place as he threatned Ephesus Rev. 2. 5. Or where the Ministry of the Word is contemned as we see 2 Chron. last 15. 16. Or where it is unprofitable as Jer. 8. 6. and 20. 8. 4. With the externall Ministry of the Word and meanes of conversion we should earnestly beseech God to concurre with the operation of his blessed spirit to make the same powerfull and thereby to work in our hearts repentance and faith else as Peter fished all night and caught nothing till Christ came so Peter may preach and not prevaile till the hearts of his hearers be pricked by him who opened the heard of Lydia while Paul did preach Act. 16. 14. For Paul may plant and Apollos water but God only giveth the increase And Nathan here might carry the Lords message of Davids eare but God only could thereby work upon 〈◊〉 heart 〈…〉 5. It is said here that the Lord sent Nathan to David where we observe the duty of all faithfull Ministers of Gods Word not to runne unsent or rush into that sacred calling as many do