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 instruction to Gouernours with a ioyfull quicknesse to seeke after God,* 1.1 and not to delay, or put off, to keepe his Com∣mandements: so will they with more speed and courage set vpon offenders. Psal. 119.60. For, wherefore is sinne so spared, and they who commit it so seldome and spa∣ringly punished, but because they so little feare God, who haue receiued charge and power to proceede against such to pu∣nishment and vengeance for euill doing? When did iniquitie more multiply in Is∣rael, then when there was no Ruler in it? Iudg. 17.6. It was not vvithout Rulers:

but as good there had beene none as such, seeing they vvere (spiritually) so sluggish and (generally) so naught that euery man did that which was good in his owne eyes. The Scripture is plentifull in examples of this kinde.

* 1.2A reproofe (therefore) to lingring Rulers) who, being Magistrates but for a yeere in Cities and Townes, passe that whole time without drawing the sword of iustice vpon the sinne of any Malefa∣ctour; and who so long beare vvith the wicked, (of vvhom there is little hope that they will euer proue better) that they doe nothing but multiply offenders; where their calling is to visite for faults. Such in their owne causes are soone stir∣red, and yet they can beare with outragi∣ous euill liuers, and such as they know long to haue liued in drunkennesse, for∣nication, and other deadly enormities. And so farre off are their purposes from cutting off the wicked betimes from the Common-wealth if they be Magistrates, and from their owne houses if they be Masters of families, that neither betimes, nor at any time doe they with any good

conscience, performe this dutie. The cause of this in some is the euill that raigneth in themselues, which therefore maketh, that they cannot impeach the sway of it in others. For, who shall pu∣nish idolatrie, when Ieroboam (he who is King) is giuen vnto it? I King. 12.28.29. in some the cause is more feare of man then of God. For, because they shall be Maiors and Bailiffes but for a yeere, and after their yeere be as another man, therefore (while they are in office) they will vnserue GOD•• and serue flatterers, that they may not offend. To such wee may say: who art thou that fearest mor∣tall Man (that must be giuen to the wormes, and fearest not the glorious God that spread out the heauens? Esa. 51.12.13. But we feare too much, and where we should not, because we feare too little or nothing, where wee should feare one∣ly, or specially, euen the Lord who is to be feared. If (therefore) we would san∣ctifie the Lord in our hearts, and m••ke him our feare, Esa. 8.13, wee should neither feare so much, nor vainely as we doe.

But the Prophet will not onely pre∣sently* 1.3

punish offenders, but constantly punish them. From vvhence the Do∣ctrine is: as Magistrates should not put off to reforme vice: so, after they haue begun well, they must not be wearie till they haue finished their course. The summe is; good is to be done constantly, and not by starts. It is the Apostles exhor∣tation: where he not onely exhorteth to a continuance in well doing, but also pro∣miseth from the Lord, a reward to those who continue well-doers. Gal. 6.9. Also, the fruit of the tree of life is promised, not to Souldiers, but to Conquerours, no•• to him that fighteth, but to such as ouer∣come. Apoc. 2.7. The meaning is; vvee are Souldiers, and our life is militant; and the militant life of a Christian must be, not a striuing but conquering life, if he will be crowned. Hee vvho continueth to the end, (saith he, who is the beginning and the end) shall be saued. Matth. 24.13. And the labourers in the Vineyard had their pe••ny of reward in mercie, not in the mor∣ning, vvhen they begun well, but at night, vvhen they had done their worke. Matth. 20.8. And vvherefore vvas the taile of

the sacrifice commanded to be offered, but to teach vs to sacrifice to God, not onely the beginning of a good vvorke, but the taile or end? Leuit. 3.9.11. Wee haue a saying, that the end makes all, as (contrarily) the vvant of a good end marres all: and it is a true saying, that constancie and continuance in well doing, doth e 1.4 crowne the worke.

Notes

• * 1.1

  Vse 1.
• * 1.2

  Vse 2.
• * 1.3

  Doct. 2.
• e 1.4

  Ierom. Finis core∣nat opus.