bedds at night as in open places befâ—re the Sunne and in the darkest twylight as in the cleerest day The Reasons God who is holyer and mightier then all men seeth vs euery where there is not a thought in our heart nor a word in our tongue but hee knoweth it altogether Psal. 139.2.4 And our turning of deuices shall be but as the Potters clay when we seeke deepe to hide our counsell from the Lord Esa. 29.14.15 Now doth the righteous God who knoweth the hearts and reines Psal. 7.9 and who will bring euery worke to iudgment with euery secret thing Eccles. 12.14 behold vs and shall we not care how he seeth vs occupyed Doth the presence of a mortall man or woman sometimes bridle vs from that we would doe and vvill vve giue the bridle to all manner vvickednes God looking on Will a thiefe steale before him that he knoweth shall be his iudge and shall we not tremble to doe euill in his sight who shall iudge the world Gen 18.15 Secondly it is playne Idolatrie more to feare Man whose breath is in his nosthrils then to feare God who is the Father of spirits Esa. 51.12.13 and yet some when they are in company vvith those vvhom they cannot but reuerence for their calling and graces of vvhom they desire to be vvell thought and spoken of vvill make great shew of a desire to doe vvell themselues and to bring their houses to good order who neuerthelesse haue no care afterwards eyther for their owne persons or their houses to doe thereafter Vses A reproofe to those who if they doe any thing well doe it in open places and before men that they may haue prayse for the same Mat. 6.2.5 but in their houses and when they are alone they turne to their race as the Horse rusheth to the battell Ier. 8.6 or as wee vse to say They are Angels abroad and Diuels at home the Sabbath is prophaned Gods fearefull Name dishonoured the wife and seruants shamefully abused no measure kept in chafing and fretting for euery trifle somtime without cause sometime without shew of cause And this is an hypocrite in kinde by his fruits you shall know him Math. 7.20 An instruction to beware of secret sinnes that the closenes of the place doe not enbolden vs to doe that priuately that wee would be ashamed should be brought before the face of men and light of the Sunne for there is nothing couered that shall not be disclosed nor hid that shall not be knowne Mat. 10.26 the scrowle and register of our close sinnes shall be layde open before the Lord and before the Angels and before men Mens great places perhaps may priuiledge them for a while yet at their death the sting of Conscience and worme of tormenting feare will greatly worke vpon them and force them to some desperate confession and being dead there is no farther sparing of them Their name that was Honourable in the signe and in a figure onely will now in speech and truth be most shamefull after their death when that chanell is raked into and the filthynesse of their secret sinne is brought to light Dauid Gods owne King the authour of this excellent Psalme was not spared long after his sinne which is so much marked in Scripture both by himselfe in the Psalmes and by him that wrot his Story He went closely about it and had no doubt men of secrecie and counsell whom he vsed in it vvhen the woman was brought vnto him hee had men that could keepe counsell to bring her 2 Sam. 11.4 and either hee wrot himselfe or had some trustie Secretarie to write to Ioab vers 14. So all vvas done secretly and cunningly no tongue did mutter of it 2 Sam. 12.12 But the iust God would not let matters so passe and therefore sends a Messenger to him one of a thousand first to round him in the eare by a parable or darke speach and then to tell him plainely and openly what he had done and that by a deede so dishonourable in Gods great Seruant he had caused the enemies of the Lord of blaspheme vers 14. and after to pricke him to repentance with the goade of the Lords seueritie whom hee had prouoked so much by his abhominable sinne then the whole matter came out by himselfe and now the whole Church rings of his impious fault to this day Now if they be reproued that closely doe euill how much more they who with no bridle of shame or common ciuilitie can be held from acting those impieties and doing that thing publikely in the sun-shine and at noone-day which others cannot without blushing and the helpe of darknes doe And then vvhat a Monster was Absolom who spread a tent vpon the top of his Fathers Palace and blushed not to goe in to his Father Concubines in the sight of all Israel 2 Sam. 16 22. And what Monsters were the Sodomites who declared their sinnes and hid them not Esa. 3.9 Though painted Tombes be spoken against that is hypocrites so resembled yet better be a paintâ—d Tombe then a filthy Sincke foule without and foule within And may we not thinke that the fiue foolish Virgins were more tolerable then that great Whore that sitteth vpon many waters Apoc. 17.4 5. Is it not better to haue Lamps without store of Oyle then to haue neyther Lamps nor Oyle that is neyther meanes nor meaning to attend Christ and better to doe some good then to professe all wickednes and better to seeme holie then neyther to seeme nor be So much for those protestations that concerne the Prophets owne person they vvhich concerne him vvith others follow I will set no wicked thing before mine eyes BEfore the Prophet had sayd that hee would follow the good here he sayth and makes faith for himselfe that he will hate the euill and not some euill but all wickednes for not to set a thing before our eyes is in common speech to lâ—ath it or with dislike to turne from it And here we haue the matter that he speaketh against euery wicked thing and obiâ—ct by which it is carryed to the heart the eye By wicked thing or Beliâ—l the Interpreters some of them vnderstand the Man of Belial or Man of wickednes as if the Prophet should haue sayd that he would not abide to looke vpon any such But I take it to be meant of the thing that is naught though with a reference to the person that is naught also and so the Prophets meaning is that hee will when euill is in sight turne away from it as from carion for a man cannot rightly doe iustice till he perfectly hate iniustice nor loue the good till hee abhorre the euill Neyther doth he say and promise for some euill that he will be against it but his chalenge is to all euill that his eyes should not behold it in any From whence this point of doctrine may be gathered that a true Christian must retrayne not from some
then his direction is safe and what hee commendeth to be wise is wise or hath he all knowledge then how can we do better then to learne of him or then to stand or fall to him Againe a wise man speaketh in a matter and a foole speaketh in it the one to purpose the other to no purpose whom will we regard I troâ— the wise man not the foole But the foâ—lishnes of God is wiser then men 1 Cor. 1.25 that is that which seemeth foolishnes to men but to men foolâ—â—h as this foolish thing of Preaching and thiâ— simple thing of hearing is wiser tâ—eâ— men that is â—hen the best wisedome that euer was in Man or in all Men. And then shall not that and that onely that hee approoueth bee approoueable Shall not his direction be perfect that hath all perfection Or shall wee care who disprayseth our song so he like it Secondly the children of Men iudge as Men and they that are like the world are vnlike God Now being men that is naturall men and the men of â—his world that is men that haue theâ—â—â—ome in it as Citizens and not their Tabernacle onely and Inne of remooue â—s Pilgrims here how can they but iudge â—s men and walke as men and if so then â—hat will bee highly esteemed among them which is abhominable in the sight of God Luk. 16.15 They will better like wittie â—rophanesse then humble righteousnesse â—nd Esaus roughnesse will better please â—hen Iacobs playnenesse Where Godâ— Image appeareth as it doth in the soules â—nd liues of them that dedicate themselues to his truth there God loueth â—nd Men that is Men sensuall and earthâ—ie hate Men respect a man according â—o his goods and state but God according to his good wayes good behauiour They that haue wealth with much wickednesse are accepted of men but godlie men in great pouertie are precious â—o God Vses A reproofe to those who tune their song to mens eare and care not what sound it hath in Gods eares They will sing the songs of mercy and iâ—stice so farre and long as they may please men but they will not sing them to the Lord that is they will not then sing them when the song shall please God and displease Man Perhaps a wicked man is deseruedly câ—t off but did he that followed him or the Iudge that gaue the sentence vpon him doe it simply of a hatred to his sinne and not hasten the Execution for their owne ends So some doe some good to a good man Doe they doe it vnfainedly for his goodnesse and because they would honour God with their mercies or are they drawne to it for some blame-worthy affection as for respects to kindred policie and gaine or to haue praise of men Surely if we doe not hate sinne and loue vertue though sometimes we punish the sinner and reward the vertuous we sing not to God to delight him but to our selues and men to gratifie them then are we not doers of righteousnes but hypocrites in our doings Also here they are condemned who doe as multitudes doe which honour men and not as the best doe that feare the Lord for men will not bee singular â—ooke which way the most goe that way â—ill they goe as Chusa said to Absolon Whom this people and all the men of Israel â—huse his will I bee and with him will I â—well 2 Sam. 16.18 But it â—areth with such oftentimes as with Beasts who â—istrusting nothing and following the Droue whiles they suppose they are goâ—ng to the Pasture to be fed are driuen â—o the Shambles to be slayne Company â— good but it is better to goe the right â—ay alone then to wander with the Mulâ—itude Exod. 23.2 Better to sing to the Lord with the few that shal be saued then â—ith the many in the broad way of death â—o sing to the tune and humours of men â—nd with them to be damned Then let â—he abiâ—cts assemble themselues to drawe good things into disgrace Psal. 35.15 yet let not this sway with vs to drawe vs â—nto euill A comfort to those that so walke in their vocations so holily and so without guile that in them they sing to God the playne song of truth not to men the craftie descant of the pollicies and flatteries that are in the world for the 〈◊〉 words and works please the Lord anâ— what matter then if they displease thâ— world of vngodly men Esa and his chiâ—â—dren were as signes and wonders in Israâ—â— Esa. 8.18 but what of thatâ— seeing theâ— iudgement was with the Lord and theiâ— worke with their God Ch. 40.4 Let iâ— be sayd of Iohn That hee hath a Diuel of the Son of Man That he is a Gluttoâ— and drinker of Wine yet Wisedome is iâ— stifyed of her Children Math. 11 18.15â— In our well doings let men condemn vs God will iustifie vs and if he iustifie who shall condemne Rom. 8 33.3â—â— The iudgement of God is greater theâ— Mans iudgement But this which the Prophet singeth hee singeth by a Vow putting in thâ— Psalme of promise as his pawne to doâ— it from whence wee secondly learnâ— that Christian Professors ought sometimes by some solemne promise 〈◊〉 binde themselues as by their obligatiâ—â— to God for the seruice of his glorie So thâ—â— Prophet Psal. 119.106 made an oathâ— and kept it saying that he would obserue Gods righteous iudgements The chiefe of the people in the time of Nehemiah did as much when they came to the oath and to the curse promising that they would walke in Gods Statutes Nehem. 10.22.30.31 Iosua also entred into bond to the Lord to serue him with his whole house Iâ—s 24.15 And if men eger on some â—lay that hurteth them in wealth or credit binde themselues from it by some â—hing receiued that they may say when others shall entise them I haue bound my selfe from play or from this kinde of play How much more should Chriâ—tians so much wasted in the graces of God by their naturall foolishnes binde â—hemselues by some vow as it were a bondâ—iuen â—iuen that they will no longer bee so â—â—olish or doe so foolishly by the corâ—uption that dwelleth in them but striue â—â— please God better in all his Commanâ—ements and by his grace more abstaine â—â—om that that shall prouoke the wrathâ—f â—f God then euer they did Our Baptisme a bond in this matter yet it were good â—â—r vs to be further bound by some lawâ—â—ll vow as by a second helping obligation that a two-fold cord may hold vs faster in our promises The reasons First this manner of entring into bond with the Lord in a sacred vow of his seruice preuenteth or will helpe to preuent a great vntowardnes of our nature to good things and then serue to shame vs as promise breakers to cast vs into prison as debters by our owne confession if wee breake with God concerning our bond of couenants in such matters Secondly if in things
it to be no fault but praise rather to put away their bad wares with artificiall lying By this Art they get their liuing and therefore as the people cryed Great is Diana of the Ephesianâ— Act. 19.34 so because they so gaine by this siluer shâ—ine of a lying mouth therfore great is this Diana of Englandâ— and much honoured in Towne and Country But me thinks they should neuer looke vpon the money so gotten but it should make them to open a veine and bleede for may they noâ— say of such mony Is not this Acâ—ldama is it not the Field nay price of bloud haue we not for this corrupt reward with cruell hands euen shed the blâ—â—d of our Seruant and the bloud of our owne deare Childe haue we not for a little perishing wealth sould the life of our Seruant and the life of our owne bowels to the Diuell But may lying at no hand be indured then the admonitioâ—i which the Apostle giueth is good for vs and we should endeauour to cast off lying or to thrust it from vs and to speakâ— the truth euery Man to his Neighbour that is to speake nothing to any Man but what we know to be true or answerable to our new-man in the image of truth Eph. 4.25 for wee are renâ—ed in the holinesse of truth and therefore must be true as God is true vers 24. Also we haue put off the old-man of vnrighteousnes therefore wee must not lye one to another which is one of his works Colos. 3.9 Further that that Moses saith or the Lord by him belongeth to vs Yee shall not steale nor deale falsely nor lye one to another Leuit. 19.11 And here as thefâ— and lying vsually goe together so they commonly couple as companions Wouldest thou then blush to be a Thiefe be as much ashamed to be a Lyer To lye is a base thing but truth is noble and who can endure that it should be sayd to his face Thou lyest or You lye Lastly is it intolerable to tell lyes then is it horrible to sweare them and heere the greater may not be abidden where the lesser cannot be indured which maketh against false witnesse and periury in iudgement for if wee may not tell a lye then we may not sweare a lye and if not in priuate speech much lesse in Iudgement This vvould be considered of Iurers and Quest-men who as they fill mâ—ns â—ares with vntruths so they defile the place of Iudgement with periury and vnrighteousnes whiles by a false verdict they make the sacred Seate of Iustice which is Gods owne Chayre of estate on earth a Sanctuary for false sentence and whiles as much as in them lyeth they make the Lord himselfe in those high persons who sit in that chaire to oppresse the innocent and to cleere the wicked Some with respect of persons giue themselues altogether being Sworne-men to packe matters to gratifie their friends with the Lords dishonour And some going vpon the life and death of a man whom they would corruptly saue or wickedly destroy dread not eyther by periury to saue life in the vessels of carnall pittie and corrupt hyre or to shed bloud by crueltie where no cause is saue that malice will not let the simple liue By this high straine the holinesse of the Lord is defiled as much as is in man to defile it and the person of Sathan put vpon the person of the Lord as farre as Man can do it The consideration hereof should admonish all of you Christian Lord and graue Magistrates to be circumspect what oathes you receiue and what lawfull oathes they that be vnder you minister in Court where you sit as Iudges and if you finde any to faile of fidelâ—tie to sift their testimonie well before you passe it for it is no small matter to suffer a seate of such excellency as you sit on to be defiled with impure swearing The Kings Chayre is kept cleane and shall the holinesse of the Lord be violated Here also you must take good heed how and with what reason you beleeue those Aduocates that speake for their Fee though vnsworne For some vvill tell you farre otherwayes then the thing is if you will beleeue them and speake euill of good or good of euill Esa. 5.20 if you will heare them Some vvill whet their wit and polish their tongue to couer a false and naughtie matter and to make that seeme good which is indeede naught If there be none such in this Court and I hope there is not I speake against none here And for those vvho be here this that I haue sayd may serue to preuent corruption that it enter not not to tax corruption where it is not Here let none excuse himselfe because hee must speake for his Client For hee must speake that onely for him which is true or which hee thinketh to be true else hee takes a fee to goe to Hell for his Client Some say they spake as they thought and some of such say true for they neither spake well nor thought well else how could they who are so witty to prouide shifts as it were colours to mend and varnish a bad cause bee so simple in the helps which belong to a good cause The Prophets last generall protestation against offendors followeth Betimes I will destroy all the wicked c. THE Prophet as a cleane soule comming out of the hand of the Creatour and entring into the Realme left by Saul as into a bodie altogether vncleane and polluted with great filth of much iniustice and wickednesse that then abounded doth heere take a bond of himselfe presently by Gods helpe to roote out wicked persons and to purge that whole bodie where without delay as it were rising early he promiseth betimes to set vpon the worke with purpose to effect the cure of the holy Citie and whole land And here he resembleth the Sun in the heauens which as soone as it riseth or before it appeare chaseth the darknes before it and is cloathed with glory as with a Roabe for so as soone as he came to the Kingdome or before he was placed in it as the Sunne of that Firmament like a right Noble Starre in an obscure Land hee gaue forth as his beames of approach these holy promises which he holily obserued so soone as with the consent of all the Tribes hee was made and confirmed King Further he saith that betimes or morning after morning he will destroy or vtterly cut off all the wicked of the Land Hee saith all without acception of persons or exception of Men. And for the wicked he sheweth in the words following what he meaneth by them as namely workers of iniquitie and these hee will with his morning care dispatch out of the Church and Common-wealth of Israel that is he will presently so doe and from time to time This is the meaning of the words wherin we may consider further the manner of his reformation it shall be instantly done and
seeing that neither Iudgement nor mercie can preuaile what can wee looke for but destruction vpon destruction Esai 1.5 The last Winter which was in the yeere 1612 what mercie did GOD shew to make it so milde in so great want of Fâ—dder as was then so great that I thinke greater in our time hath not beene obserued Indeed it beganne sharpely and proued sharper to true Christians and louers of the GOSPELL then that sharpest Winter which about foure yeres since destroyed all our Flowers for it tooke away our most beautifull Rose and Flower our Carnation-Flower the fairest in the Garden of Christendome which the LORD pluckt vp for himselfe to plant in the Garden of his owne presence I meane the beloued of GOD and Men HENRY our late Prince the Flower of our Age whom the Lord tooke from vs by death in the Flower of his Age that was so louely But who is more turned to GOD for it This last Sommer begunne roughly and in stormes which caused weedes to come vp abundantly which weedes GOD sent as Lions vpon the standing Corne to pull it downe The latter ende of it was with great mixture of fauour and in a fruitfull calme and GOD in mercie hath giuen vs but with great abatement those fruits that some despaired off yet haue wee not turned to him that hath smitten vs Esai 9.13 Amos 4.6.8.9.10.11 And now if neither the sweet loue of GOD can stirre vs nor his smart wrath rowse vs what will doe vs good But I will end praying the Almightie God of the spirits of all flesh to inspire Your heart more and more with all grace and gracious parts needfull for soule and body for the wayes of this life and for Your sure way to eternall life hereafter So I commend this poore testimonie and Mite of my thankefull heart to your Worships kinde and fauourable acceptance and You and Your Christian Yoke-fellow to the speciall grace and keeping of your and our most mercifull GOD and louing Father in CHRIST IESV with a minde to be what the same God shall inable me to be for the further helpe and seruice of your Faith and rest Febr. 19. 1613. Your Worships to his power in the Lord Iesus ROBERT HORN AN EXPOSITION on the fifteenth Chapter of Saint LVKE Verses 13.14.15 c. So not long after when the yonger son had gathered all together he tooke his iourney into a far country and there he wasted his goods with riotous liuing 14 Now when he had spent all there arose a great dearth throughout that land and he began to be in necessitie 15 Then he went and claue to a Citizen of that country and he sent him to his Farme to feed Swine 13. So not long after when the yonger Sonne c. IN this Chapter or part of Scripture being a Chapter which bringeth much true and sound comfort to touched and mourning sinners are set downe three parables The first of the lost Sheepe vers 4.5 the second of the lost Groat vers 8.9.10 and the third of the prodigall and lost Sonne vers 11.12.13 c. to the end of the Chapter The occasion is to be seen in the first and second verses which was the comming of many Publicans and sinners to Christ and for it the murmuring of the Scribes and Pharisies against Christ. In this parable of the Prodigall and lost sonne two things are spoken of principally as the Father and his two sonnes in the literall sence and God the father and his children of different inclination and wayes in the mysticall For by the elder or bragging sonne are meant the Scribes and Pharisies and by the yonger and prodigall Publicans and sinners The first sort seemed to liue in the bosome of God the second professed to liue in the botom of the wrath of God The one kinde were seemingly righteous the other apparantly prophane The one in the Church and vnder the Law the other not in the Church nor vnder a law but out of it and without law in their farre country of sinne And so by the lost Sonne wee may vnderstand such sinners as are not called out of the broad way of their sinnes to the path of life and yet are secretly marked to saluation and shall be mercifully called to repentance in the Lords good time as the lost sonne here Of him my purpose is to speake now and but of some of the Parable concerning him as of his sinne and entry-dore to Repentance His sinne is that that which was before hee receaued his portion or after he had receaued it His sinne before he receaued his portion was his greedinesse to haue it and impudencie in calling for it His sinne after he receaued it was his leauing of his Father and Fathers house and after hee had depriued him of the comfort of a Sonne and vniustly of that portion that belonged not to such a Sonne a wasting of his goods with a riotous life And this is spoken of in this 13. verse where we haue that that was the occasion of his sinne and the sin it selfe The occasion was his gathering together of his goods and that substance which his Father had giuen him And heere our Sauiour by the Euangelist sheweth how dangerous a thing fulnesse is euen to Gods owne children by abuse For it is said when hee had gathered all together c. the meaning is when hee was left to himselfe and to his owne caruing in these outward things hauing Mony in his purse and the raines of himselfe in his owne hand he would endure his Fathers house and seruice no longer but hasted out of it as out of some close Prison desiring the open Aire of Liberty and to depart farre enough from his Fathers discipline and feare that nothing might stop his way to the dissolute life hee entended to passe with sinners out of Gods Church in a strange land So long as hee was at his fathers finding stinted by him it doth not appeare that hee poured out himselfe to any such riot but after his portion came to his owne hands hee went into a farre Countrie with it and wasted it with riotous liuing The point here taught is Men had more need to watch sinne in a full estate then in a poore life In the 69. Psalme verse 22. the Prophet speaking of the full table of those desperate sinners that had dealt wickedly with God and ill with him wisheth and that with a Prophets spirit that their table might bee a snare vnto them that isâ— that they might be snared to destruction in it and their prosperitie their ruine that is that that wall of a prosperous and wealthy estate to which they so leaned in their contempt of God and rage against his people might fall vpon them and in that great fall send them from a peaceable life to perdition And this he prayeth for with a knowledge by the spirit of prophesie that was in him of their reprobate estate and that they
for his wastes and secretly for his good by his heauenly Father to bring him to repentance and by repentance home to himselfe Where wee are to consider the kinde of punishment and effects thereof verse 15. the kinde of punishment was the straites of hunger such as the Land endured and he vvas in For the Lord set pouertie before him and sent miserie into him that inwardly and outwardly hee might draw him to himselfe vvith strong cordes of loue Hose 2.8 9. before no doubt he had knocked at the dore of his heart by the word that is by exhortations admonitions threatnings promises and there was no opening Apocal. 3.20 Now hee knocketh by his iudgements as before by his word saying to such seruants Compell him to come in Luke 14.23 The Doctrine is when the word cannot reclaime vs God will vse other meanes to make vs to looke home God doth seeke vs by his Word if hee cannot finde vs by it hee will make vs to seeke him by his iudgements Hee will beate vs gently vpon our coates and if yet vvee continue in sinne hee will vvhip our naked consciences GOD would not cast away his people which hee knew before Roman 11.2 and whom hee deliuered from the hand of the enemie with signes and great wonders in Egipt and in the terrible wildernesse Therefore vvhen they left off to serue him in righteousnesse as they did after the dayes of Iosua and after the dayes of the Elders that ouer-liued Iosua doing wickedly in his sight seruing Baalim Iudg. 2.11 Hee taught them in mercy by his word and with great signes by the Iudges whom hee raised vp as Sauiours to deliuer them verse 16. but vvhen they would not obey their Iudges and vvhen they went a whoring after their Gods verse 17. hee made them to crie for the affliction Iudg. 3.9 that is when hee could not by gentlenesse reduce them he tried other meanes and those of some sharpenesse to winne them Iudg. 3.12.15 and 4.2.3 Of this people further it is said that when they had their desire they were not turned from their lust Moses and Aaron could doe no good vpon them Psal. 78.29.30 what did the Lord then hee strooke some vvith sickenesse and slewe some with death and when he slew them they sought him verse 34. that is when hee layd affliction vpon them and sent death among them they would stand out no longer but returned earely that is presently though more in shew then in heart And thus whom he could not reforme by his word hee reformeth or seemeth to haue reformed with strokes Ephraim and the Princes of Iudah would not giue their mindes to turne vnto God Hose 5.4 and though the Lord sent Hosea Amos Ioel and other Prophets vnto them to turne them from that spirit of vanitie and whoredomes that was in the middes of them and among them yet would they not know IEHOVA therefore hee spoiled and wounded them that is spoiled them in their estate and wounded them in their persons Hose 5.14 that they might acknowledge their faults and seeke him verse 15. Hee hid himselfe to weet in his louing countenance verse 6. that they might seeke him in affliction verse 15. and went and returned to his place ibid. that is seemed as Christ to goe further Luke 24.28 that they might constraine him saying one to another Come let vs returne to the Lord for he hath spoiled and he will heale vs he hath wounded vs and hee will binde vs vp Hos. 6.1 When Ionah would not come backe without a storme God sent out a storme or winde of commaundement to fetch him Iona. 1.4 As therefore the needle maketh way for the threed so GOD boareth the eare by piercing troubles that his word may enter that word which is the threed and twist of Euangelicall Saluation The reasons are First God loueth all his children and as many as he loueth he chasteneth Apoc. 3.19 that is breaketh them as Colts of their vnhappy touches with his rod of nurture Pro. 3.12 and here he dealeth with his children as earthly Parents doe with theirs they passe from words to blowes when words can doe nothing Secondly God will loose none of his children and therefore if they wander like strayes from their Fathers house hee will call them home by his word or vvhippe them home with chastisements Psal. 23.4 Thirdly God doth and euer will put difference betweene Sonnes Bastards Now if wee be vvithout correction wee are Bastards and not Sonnes Hebr. 12.8 and vvho can better tell how to reforme the heart then hee that made it Vses This teacheth vs when wee finde the Lords hand to be waightie vpon vs in any crosse to remember that God doth it to make vs to remoue nearer to him out of our farre Country Hee sometimes sendeth want it is that wee should sue to him for our store by repentance When vvee depart from him by sinne hee crosseth vs as he sometime did Balaam in his wayâ— Numb 22.22 it is to make vs to leaue sinne or to turne from sin to righteousnesse God roundeth vs in the eare it is to open our eares by his corrections Hee sendeth a storme after Ionah it is as if hee had said Ionah come back He breâ—keth the staffe of our bread it is to breake the stoâ—â— of our hearts Hee striketh vs with sicknesse it is to strike vs to amendment Hee maketh vs poore in our Trades it is to make vs rich in well-doing Finally he plagueth our bodies it is to preuent a greater plague in our soules Ezek. 20.37 1 Cor. 11.32 A terrour to those who despise the Word and will not heare the Rod nor for what it commeth nor from whom Mic. 6.9 For to such what meanes remaine to reclaime them from their vaine conuersation and how neare are they to hardning Let them consider who will not open to the Lord for any knocking 's at their hearts When hee reproueth their sinnes by affliction they open their eyes to blasphemie but open no dore of the heart to God they murmure against the rod but profit not by it to goodnesse or they despise and set light by it but it toucheth them to no care of amendment Esay 1.5 Amos 4.6.8.9.10.11 Ezek. 21.13 God hath long knocked at our hearts by the amiable voyce of his Gospell and lately by the loud voyce of his windes and marueilously by the glorious voyce of his Thunder But what opening by vnfained repentance Doe vve not open presently to a great man that knocketh And shall wee put off to open to him who is greater then man or all men Shall a stranger be receiued and shall hee that oweth the house stand without Shall strange affections finde no deniall and will wee not returne to the Lord of our hearts that his louing correction may make vs whole An instruction not to faint when God rebuketh vs with roddes Heb. 12.5 Prouerb 3.11 for his chastisementâ— are not tokens of desertion but