The Christian gouernour, in the common-wealth, and priuate families described by Dauid, in his 101. Psalme. Guiding all men in a right course to heauen. Herewith also a part of the parable of the lost sonne. Luke 15. Both expounded and opened by Robert Horn. With the doctrines and vses thence arising. The more particular contents see on the page following.

Vses.

An admonition,* 1.1 in leauing of sinne, not onely to take the euill of it out of our hands, but the loue of it out of our hearts: for what wee loue not to doe, that we will doe vnwillingly, though we doe it necessarily. If we loue goodnesse, we will doe good gladly, and euill against our willes: but if we loue to doe euill, we may forbeare it for purposes, but vvill not forgoe it for any thing. The chil∣dren of God finde such a strife in them betweene regeneration and vnregenera∣tion, as was betweene Iacob and Esau in their Mothers wombe, Gen. 25.22. And why such a strife? but because the good

which they would doe, they cannot doe, and because they doe the euill which they would not, Rom. 7.19. For they commit euill vnwillingly, and though, when it is con∣ceiued, they bring it forth necessarily, yet they beare such an enemies heart vnto it, that they would smoother it if they could, while it is yet young in thought and conception; or, because they cannot so doe, destroy it in the birth, and before it be growne by custome of sinning, to a habite of wickednes. The cause is, the will, so farre forth as it is regenerate, re∣sisteth and draweth backe: yea, when the naturall man is thrust forward vnto euill by the sinne dwelling in him, the spirituall man, reuiued by the holy Ghost in part, meetes with diuers contrary windes a∣gainst that Barke of his, vnder sayle, stri∣uing in him to destroy the good worke of regenerate conscience. And from hence commeth that warre of lust that the Apostle speaketh of, Gal. 5.17. which hee calleth the lusting of the flesh against the spirit, and the like lusting of the spirit against it. They that meete with no such spirituall throwes in the trauell of new

birth, are still in their filthynes, as it were olde nature, and doe still loue sinne, though sometime, and for some causes, they do not practise it by open sinfulnes.

A comfort to those who dislike the e∣uill which they doe,* 1.2 for they are neerer to innocencie then they who eyther would sinne, but cannot or can & would, but dare not, lest they should suffer dis∣credit or punishment. And, which is bet∣ter, to sinne greedily and willingly, or of infirmitie, and partly against our will? Gods children mislike sinne, as it is sinne, yea, though by nature they be inclined to it: and because sinne displeaseth God, it displeaseth them, though it be their owne sinne, and not any sinne in a stran∣ger or enemie. But the wicked mislike some sinne, eyther because they are past it by course of yeeres, or because they feare punishment, or because accusing conscience doth affright them from it, as in the example of Pilate, Mat. 27.19. 24. Ioh. 19.12. Gods best children, be∣cause their whole will is partly flesh, and partly spirit, as the whole aire in the daw∣ning of the day, is partly light, and partly

darke throughout, therefore they partly sinne, and partly worke righteousnes; or, are partly sinners, and partly righteous: but the wicked are flesh and not spirit, wholy carnall and no way spirituall: euil they doe, and will doe it, good they doe not, nor vvill doe: vvhere the godly (contrarily) doe euill, but vvould not doe it, and doe not good, but vvould doe it. The Prophets further protestation against other offenders and offences, but of more speciall kinde, followeth.

Notes

• * 1.1

  Vse 1.
• * 1.2

  Vse 2.