THE Lord intending to set forth His owne Majesty and greatnesse together with his love and goodnesse to the world, makes choyce of a People whom in speciall he displayes his Glory before, and makes knowne his love and goodnesse unto: a­mongst the rest of Gods ends & designes which he had in so doing, this is one, that he makes known [Page 2]to us, (namely,) that they might declare, and hould forth these excelencies of God to the world, which people were the children of Israel, as appears 3. Amos 2. and that these might excell above others he makes Covenant with their fathers and them, Gen. 17.7. and therefore claimes a speci­all interest in them, expecting more then ordinary things from them, as appeares by Deut. 14.1, 2. where Moses tels them, You are the Children of the Lord your God, for thou art an holy people to the Lord thy God, and the Lord hath chosen you to be a precious people unto Himselfe; above all the people that are up­on the earth, &c. As if he should say, you are the peculiars of my love, and therefore I would have you be peculiar in your carriages: and that there might be nothing wanting on Gods part to make them compleat herein, he therfore gives his Lawes unto Iacob, and his Statues unto Israel: not dealing so with any other Nation, Psal. 147.19, 20. but now he having planted this noble vine and expecting fruit proportionable to the meanes; but behold and see how soone they degenerated and fell from God, and fol­lowed the inventions of their owne braine, and the sug­gestion of their owne Spirits. For no sooner was the ten Tribes rent from Rehoboam, to Iereboam, but they were rent from the profession of Gods truth, to the following of Baall! Which was occasioned by the subtle counsell of Iereboam, who having gotten a Kingdom thought to keepe it by his owne policy, rather then going in a way of truth, for if we look into the Books of the Kings, you shall there finde, that that which was the great Master Piece of policy, pro­ved to be the great Master Piece of his misery, and the truth of God herein apearing to be made good, is well spe­cified by the Apostle, Rom. 8.7. the wisdome of the flesh is enmity against God.

But to come as briefly as I can unto the things intended in the words: you shall therefore find after their apostacy [Page 3]from God; the Lord is pleased to walke in a course of meanes towards them: which meanes was the sending of his Prophets amongst them, to discover their evils to them, that so they might be reduced unto their former state and condition: amongst the rest this Prophet Hosea was one, who doth in this first, and second Chapters, declare unto them their sin; as likewise the threatnings of God against them for that sin, and that he might not bestow labour in vaine, there is therefore (in the 6, and 7. vers. of the 2 Chapter,) declared the speciall meanes that God tooke which should take effect to reclaime some of them to himselfe, the means is laid downe in the sixt vers. and further amplified in the seventh: In the sixt he saith he will stop her way, he will hedge up her path [...]: & wheras it might be objected though they may be stopped & hedged up, yet love will make men leape through hedg and ditch (as we say,) to which Quest. is Answ. made in the seventh vers. Though she doe follow her Lovers, she shall not come at them, as if he should say, there shall not be left so much as a probability or possibility of meanes to come at them, so that in this seventh vers. wee may observe these foure things.

• 1. The strength of these Peoples spirits in cleaving to affect her Lovers, expressed in these words, following after them and seeking them.
• 2. The meanes which the Lord here useth to reclaime her from them, expressed in these words, though she do seeke after them, yet she shall not find them: she shall be disappoynted of her ends herein.
• 3. The effect that this meanes wronght (by the blessing of God upon it) expressed in these words, then she shall say, I will returne to my first Husband &c.
• 4. Here is laid a maine motive or consideration that wrought upon her spirit expressed in the latter clause of the vers. for then (saith she) it was better with me then now.

From the former part of the words we may observe thus much, namely, that there is an aptnesse of spirit even in men professing religion, which are in the visible Church of God, to forsake God, to follow other lovers, other Gods: this we shall see plainely proved to us, if we do but a little examine the Scriptures. 2 Jere. 13. The Lord there com­plaines, my People have committed two evils, they have forsaken Me the Fountaine of living Waters, to dig them pits, even broken pits that will hold no water; Wee see here those that God owned for his People, even these for­sake him; But before we farther prove it, some may ob­ject and say, but what is it to forsake God, or how & when m [...]y men be said to forsake God? Ans. That usually in Scripture men are said to forsake God when they forsake the law of God, the Commandements of God, or the wor­ship of God, and therefore saith the Lord to Moses, Deut. 31.6. This People will rise up, and go a whoring after the Gods of a strange Land, and will forsake me and break my Covenant which I have made with them, as if he should say, by breaking my Covenant they forsake me: and so in the 24 Iosua, 20.10 Iudg. 10. to 13. 1 Sam. 8.8. 2 Chron. 13.11. all which Scriptures prove that a People in outward Covenant with God have forsaken God, and that then they are said to forsake God, when they forsake the worship of God.

Now I come to the reasons how it comes to passe that such an aptnes of Spirit doth appeare.

1, Rea. Because the termes which other Gods propound are more sutable unto mens carnall reasonings then, the te [...]mes propounded by the Lord, therfore in the 23. Ezek. 5. And Aholah plaid the Harlot when she was mine, and she was set on fire with her lovers, the reason is given in vers. 6. which were clothed with blew silke, and so indeed that honour and preferment which is held unto men, by the [Page 5]hand of the whore, as a Cup of Gold, drawes all men, high, and low, rich and poore, to commit spirituall fornication with her, whereas the termes which the God of Hea­ven tenders to men (if they will follow him) is that they must suffer for his name sake, and that Foxes have holes, and Birds of the Ayre have nests, but the Son of man hath not whereon to lay his head, the consideration of which termes, makes men many times turne off the profession of Iesus Christ: when tribulation or afflictions comes, men are offended, Math 13.1.

2. Rea. Because men have more conversments with o­ther Gods, the harts of men naturally have more commerse with the world and sin, and so with the worship set up by the men of the world, rather then with God and the things of God: and certainely where a mans thoughts is most pit­ched, there is his love and delight, for where the treasure is there will the heart be, and therefore saith the Apostle, Demas hath forsaken us and imbraced this present world, as if the Apostle should say, he hath co [...]sidered things be­forehand concerning the world and hath found by his conversments with it, that the world is good, and therfore now he hath imbraced this present world, he hath given up the strength of his heart and affections to it; as on the contrary, when the soule begins to have his thoughts pit­ched upon God, and hath his spirit raised up, to behold the lovelynesse and glory, fulnesse, and excellency that is in Ie­sus Christ, the soule upon these considerations closeth with Christ, imbraceth Christ and saith concerning him, as the Church saith in the like case concerning Christ, 1 Cant. 12. a bundle of mirth [...]s my well Beloved to me he shall lye all night betweene my brests: Oh saith the soule, Christ shall have the chiefest seate of residence in my heart, and his lawes shall beare sway in my life: what though I am imprisoned, re­proached, disgraced, counted a fectious person, one [Page 6]that troubleth the State, yet this is no trouble at all unto such a heart, for he looks up to Christ, desiring with him to indure the Crosse, and despise the shame: but on the con­trary mens hearts being set upon the creature, & their de­sires being set upon excelencies here, reject the excelency of Iesus Christ, and the profession of his truth.

3. Rea. And last, why men in an externall Covenant with God, those that God ownes as his, may fall back & degene­rate, is because that men nay, and (they which have more in them then men, even the Saints of God themselves) doe neglect their spirituall watch, they suffer their spirits to wander, and then its no marvell that he who wanders up & downe the whole earth seeking whom he may devoure doth meet with this wandring spirit, and turne it out of the way, and so we see Davids eye was wandering upon Bath­sheba & Sathan soon caught him in a snare, as you may see in 2 Sam. 11.2.4. these with many other reasons might be laid downe, for the confirmation of this truth, but I judg these may suffice.

The second thing observable from the words, is the meanes it selfe used by God to reduce them to their former state laid downe in these words, though she seeke after her Lovers she shall not come as them, as if he should say, I will take a sure course with them to reclaime them to my selfe; though she do goe a whoring after her Lovers and followes other Gods and loveth so to doe, she shall not find them, that is, she shall find no content, nor satisfaction in them as formerly she hath done: from whence we may observe, That when God intends to do any soules good, either to reclaime them from a falen condition, or to bring persons to the knowledge of himselfe, the usuall way that he takes herein is to discover to them the emptinesse and insufficiency of all things that is here below; as not being able to give any content, or satisfaction to the soule; there is something of this truth (me thinks) appearing in the 14. [Page 7] vers. of this Chapter, where the Lord saith, I will bring her into the Wildernes, now we know a Wildernes condition is a condition distitute of all helpe, nothing is to be found therein but wild Beasts ready to devoure, no help is to be expected in the Wildernes from it; so indeed when men are brought into a Wildernes condition having neither penny nor pennies worth as the Prophet saith, Esai. 55.1. Then is God pleased to speake comfort to his People and then doth he cause them to look upwards: but for fuller proof, 3 Ierc. 23. see there the ground of their returne to God, truly (say they) the hope of h [...]ls is but vaine, nor the multitude of mountaines, what then? but in the Lord our God is the health of JSRAEL; when they were brought to see the strength of all things to help them was but weaknes, then they cry, in the Lord our God is the health of Israel. So in 1 Ecles. 1.2. Solomon af­ter his setting his heart to find out content in the creature and after his following other Gods and forsaking the Lord who had appeared twise unto him, you shall find upon his returne this is the accompt that he leaves behind him, all is vanity and vexation of spirit, & the reason why God takes such a course with men is, because while the soule sees any fullnesse in any thing in heaven or earth whereby to leane to besides Christ, it will fasten at the hornes of that Altar, be it what it will, and never make any further search or in­quiry after Christ, the cariage of the soule in this case is like the cariage of Iacob in an other, for while ther was corne in Canaan, Iacob never thinks nor mentions going into Egypt, but when there was none there, then saith old Iacob, Gene. 42.2. why gaze ye one upon another, seeing there is Corne in E­gypt? so in deed while there is any food to be got for the soule here below it looks no higher, and therefore it is, that the Lord is pleased to out off all springs of comfort and peace to be had from any thing here below, that so the soule may see Iesus Christ to be he who has all the Well-springs [Page 8]of comfort, and peace, and joy, and refreshment to the soule.

1. Vse, Let us a little from the consideration of this Doctrine examine our spirits, and see how our hearts stand affected, or what our Spirits is fraught with, whether with high conceits of the world, of the excellency and fulnes and glory of it? Or whether with the excellent fullnes & goodnesse that is in Iesus Christ? certainely this is an un­doubted truth, that if any man love the world, the love of the Father is not in them, let them professe what they will, therefore it behoves every man to looke about him, and see whether God hath ever yet made this discovery to the soule, namely, that all the things of the world is empry and poore, & weake, not able to give out the least dram of trve comfort to the soule; I beseech you let us againe aske our hearts this question, as Christ did in the like case: are we able to drink of the Cup that Christ hath drunk of? And to be baptized with the Baptisme that Christ is baptised with?

We do not know what imployment Christ may put us upon: certaine it is, that that heart which is in the last ingaged to the world, will never doe any great matters for Iesus Christ, he will play fast and loose with Christ, this we all professe to know, that we cannot serve two Ma­sters, God & Mammon, their commands are so opposite one to each other as that if we obey the one, we must reject the other, wherefore let us commune with our owne hearts, and see a little how our spirits stand affected to Christ do we find upon serious examination, that Christ and his laws doth beare sway in our hearts, & that excellency that is in them doth in the eyes of our soules weigh downe all that riches and honours and pleasures and preferments of the world? nay more then this, do you see so much excellency in Gods wayes as that it will beare your charges with [Page 9]great allowance through those miserics and sorrowes, re­proaches and losses that you shall sustaine in this life, yea even life it selfe, we shall see, Paul when he cast up his ac­compt of matters of this nature, he triumphs in that glo­rious allowance that he saw provided for him by God, 2 Cor. 4.1. saith he, our light afflictions which are but for a moment they worke for us a farre more excellent eternall weight of glory: wherefore let us not rest satisfied with a face of professi­on, but let us labour to make inquiry into our owne heart and see what discoveries God hath made to us of the crea­tures emptinesse, and his owne fulnesse.

2. Vse. We may from the Doct. delivered see the reason why the Lord many times is pleased to strip his owne peo­ple naked of creature comforts, it is that so the Lord may discover to his people, the emptines, the flittingnes of thè, that so they may see more fulnes, yea even all fulnesse in himselfe: and therefore though the world misconster Gods meanings to his Saints in his carriages towards them in the passages of his providence, in saying they are poore and meane and the off-scouring of the world, and God regards them not; let not the servants of God misconster his mea­ning too, this will but aggravate their sorrow, but let us see what the Scripture saith, and consult with it 2 James 5. Harken my beloved brethren, hath not God chosen the poore of of this world, rich in Faith and heires of the Kingdom? This is a thing worthy of serious attention, that God should chuse poore nothings of this world to be rich in faith and heires of the Kingdom: and this is most usually found, that the meaner the Saines conditions are in the world, the fuller and richer are they in faith, and in Communion with Ie­sus Christ; and therefore if God be pleased to take away Wife or Children, or friends, or liberty, or estate, if God [Page 10]be pleased to take away any of these from us and to empty us of these, we should labour to make that use of it which the Lord expects we should (namely) to see more fullnesse in him from whom we have all our mercies.

The third thing laid downe in the words, is the fruit or effect that the meanes wrought upon her, expressed in these words, then shall she say, I will go and returne to my first Hus­band: where we may take notice under what consideration she returnes home to God, and that is here declared un­der the consideration of a husband; she doth not say, I will returne to my Saviour, and so expect salvation from him, but to my husband, to him, to whom I desire to yeeld subjecti­on and obedience as a loving spouse ought to doe, from whence we may observe thus much:

That Iesus Christ is the onely head and husband, Lord & Law-giver of his Church and People: for proof of which let us examine the Scriptures. 1 Ephe. 22, 23. and gave him to be the head of all things, to his Church which is his body, the fullnesse of him that filleth all in all, that fullnesse the body hath it hath from the head, 4 Ephs. 15, 16. where the A­postle exhorts them, that they would not be tossed up and downe with every wind of Doctrine by the flights of men that lye in waite to deceive, and that they might prevent this evill he layes downe a meanes in these 15. & 16. verses. but speaking the truth in love may grow up into him in all things which is the head even Christ, from whome all the body fitly joy­ned together and compacted by that which every joynt supplieth according to the effectuall working in the measure of every part, maketh increase of the body to the edifying it selfe in love, 5. Ephes. 23. Christ is the head of the Church, and the Saviour of his Body: and so in the 1 Col. 18. & 33. Esa. 22.

Now for the reasons how it comes to passe that Iesus [Page 11]Christ is the only head and husband, Lord and Law-giver of his Church.

1. Rea. Because the Church of Christ is sprung up from the loynes of Christ. they have beene taken out of the very sides of Christ: for alas this we are all to know, that though we were glorious in the loynes of our first Parents in the day of our creation, though God made man righteous, yet he sought out many inventions: Eccles. 7.29. The creature man soone lost his glory and became vile and miserable, and so had continued, had not Iesus Christ stept betweene the misery of the Creature and the wrath of his Father, and by his owne blood made up that great breach which sinne had made betweene the creature man, and the great Creator the Lord of Heaven and Earth: had it not bin for Christ, there had not so much as the name of a Church of God bin heard of upon the face of the Earth: therefore as Adam claimes propricty in Hevah because she proceeded from his side, saying, this now is bone of my bone, and flesh of my flesh, She shall therefore be called Woman; So may Iesus Christ claime a propriety and interest in the Church to be Lord and husband of it, because it proceeds from his very, loyns his very sid [...]s.

2. Rea. Because Iesus Christ hath bought his Church they, are the travell of his soule, the glory of his Mediator-ship, are there not all the reasons that possibly can be, seeing Iesus Christ hath travelled for his Church, & by his travels brought forth a glorious deliverance to his Church that now his Church should be subject to him, and yeeld obedience to his lawes: seeing Christ hath satis­fied God his Father by his owne blood, is it not reason that we should live to his praise and honour: is it reason that when a mother hath undergone sore travell and pain with [Page 12]a Child, and at last when the Child is through many diffi­culties and hazards of the Womans life, brought forth, that another Woman that stands by, when the Child is delivered, should snatch it up and say, this Child shall be subject unto me and owne me for its mother, and what I command it so it shall doe, and what I command it to weare it shall weare: would not this be compted injuri­ous dealing with this poore Woman that hath suffered so much in bringing it forth, that now she should be depri­ved of the comfort of bringing it up? and is it not as in­jurious dealing with Iesus Christ, that seeing he hath tra­velled for his Church, and brought forth his Church, that now other men should arrest it of his hands and pre­scribe lawes to them, which they would force their con­sciences to be subject to; and therefore by way of use, in the first place this serves to reprove all these persons that so doe: certainely Iesus Christ will one day be even with all those persons: sure it is, that the Church being the glory of his Mediator-ship, he will not give his glory to any other, nor his praise to graven Images, but though m [...]n do now la­bour to dis-throne Christ, yet there is a time comming wherein Iesus Christ will dis-throne all his, enemies and will raigne gloriously in the despight of them all, he will make his enemies his footstoole; the mountaine of the House of the Lord shall be established in the tops of the mountaines: therefore let all men for the time to come take heed how they pre­scribe any lawes for the government of the Church; that they step not up in Christs stead: but this let all men know, that Christ hath prescribed lawes already which are per­fect and pure, by which he both hath, and doth, and will go­verne his Church, and therefore let this be the duty of us all, to labour to know what these lawes and rules are, that [Page 13]so we may be more and more subject unto them, that wee dishonour not Iesus Christ, by giving any thing to any o­ther, which is only of right due unto him.

2. Vse. If it be so that Christ is the head and husband of his Church and people, then in the next place we may take notice of the wonderfull and singular love of Iesus Christ towards a poore company of creatures; that Christ should stand under such a neere relation to them as a husband, there is no reason can be given, in respect of us why Christ should do it, we may find reason enough in our selves why Christ should loath us, condemne us, reject us; but that he should love us, stand as a husband to us, wee must seeke a reason of this elsewhere then from our selves: and true­ly the Scripture doth declare the reason fully to us in the 2 Hos. 19. I will marry thee to my selfe in mercy and compassion, it has bin the meere mercies and compassions of Iesus Christ working in his owne brest hath brought this great and mighty worke to passe: and truely the serious considerati­on of this thing were it well weighed by us, it would cause us to be willing to be any thing, to doe any thing, yea to suffer any thing for him, who hath bin and done and suffe­red so much for us.

3. Vse, exhorts all of us, that seeing Iesus Christ is the head of his Church, &c. we should from hence be exhorted to yeeld subjection to Iesus Christ and his laws in all things.

And first of all, our subjection to Christ must be free sub­jection.

Secondly, it must be Universall subjection.

Thirdly, it must be perpetuall subjection.

1. Our subjection to Christ and his lawes must be free, that is, it must be raised within us from the consideration of that excellency that is in Christ and his lawes, and from [Page 14]no by-end whatsoever, this was Davids frame 119. Psal. 94. saith he there, I am thine, save mee; for I seeke thy Precepts: as if he should say, I seeke them meerely for that excellency that I see in them: many may outwardly be subject to Christ, but yet not under this consideration, but as Christ saith, 6. John yee seeke me for the Loaves: so may Christ say to ma­ny, you seeke mee, you yeeld outward subjection to mee, not freely from that excellency that is in me, but for your owne by-ends and respects, but wee must know that that subjection which Christ calls for must be free.

Secondly, it must be Universall, Christ calls for all: 12. Mark 33. thou shalt worship the Lord thy God with all thy heart, and soule, and might, and strength, and saith the Apostle, you are bought with a price, therefore glorifie God in your bodyes and in your Spirits, which are Gods.

Thirdly, it must be perpetuall, Christ cannot indure that any should deale deceitfully with him, but we must prove constant unto him what ever it cost us, 2 Rev. 10. be faithfull to death, and in 1 Luke, 74, 75. Christ expects that his people should serve him in holinesse and righteousnesse all the dayes of our lives. Not a little season for a spirt, but constantly, and if we do but a little cast our eye upon Christ, wee shall see that which may ingage us hereunto: as 1 Christs love was a free love; secondly, it was a full love, and thirdly, it is a durable love, whom he loves once he loves to the end; And therefore we should be ingaged freely and uni­versally and constantly to submit to Iesus Christ.

4. Vse, Is for consolation to the servants of God that have given up themselves to be swayed by the Scepter of Christ, I say consolation in divers particulars: as first if Christ be thy husband, then be comforted in this, that he will provide for thee, 34. Psal. 10. the Lyons shall lack and suf­fer [Page 15]hunger, but those that feare the Lord shall lack no good thing, 54. Esa. 4, 5. feare not, for thou shalt not be ashamed, neither shalt thou be confounded; for he that made thee is thy husband, whose name is the Lord of Hosts.

Secondly, Wee may expect as provision from Christ, so protection from Christ, he will certainely protect his people, 33. Deut. 3. all thy Saints are in thy hand, he will either keep his people from trouble, or support them in trouble, 43. Esa, 2. when thou passest through the water I will be with thee, & through the fire it shall not hurt thee: the servants of God, in all their trobles & sorrowes which they undergo for his name sake, go no farther then Iesus Christ himselfe goes along with them, 63. Esa. 10. In all their afflictions he was afflicted, and the Angell of his presence saved them.

Thirdly, as we may expect provision and protection from Christ, so preservation also, 13. Heb. 5. I will never leave thee nor forsake thee, it is not any thing that men or Devils can do that can any way by any of their subtlties or per­secutions separate Iesus Christ from the soule, but as Christ saith, because I live you shall live also, and therefore when there was but such a conception raised in the heart of the Church, 49. Esa. 14. SYON saith, the Lord hath forsaken mee, and my God hath forgotten mee: see what answer the Lord there makes, vers. 15, 16. Can a Woman forget her child? though she may, yet will not I forget thee, behold I have ingraven thee up­on the palmes of my hands, thy walls are ever in my sight. As if he should say, it's as possible for men to pull away my strength from my selfe, as to pull away my people from me which seemes to be held out in these words, I have ingra­ven thee upon the Palmes of my hands: now that which is ingraven in a mans hands, is as it were made one with the hand: you may as well pull away the part of the [Page 16]hand as the ingraven in the hand, so indeed so deeply are the People of God interested into that great attribute of Gods strength, that men and Devills may as soone pull God out of Heaven as the Saints out of Gods hands.

The fourth thing observable in the words, and that is the motive by which she is provoked to return to her first husband, laid downe in these words, for it was better with me then now; the consideration of that goodnesse that former­ly she had found in Gods waies, did mightily provoke her to returne againe: from whence we may observe thus much.

That it is ever best with the servants of God & Churches of Christ when they keepe closest to God.

What it is to keepe close to God we have already shewed, that to keepe close to God is to keepe close to the Law of God, the Commandements of God: now that it is best both with persons & Churches, when they so do, will appeare by the Scripture, 2. Jer. 2. saith the Lord there, go and cry in the eares of Jerusalem saying, thus saith the Lord, I remember thee with the kindnesse of thy Youth, and the Love of thy espousalls when thou wentest after me in the Wildernes, in a Land that was not sown, what then did they lose any thing by it? no certainely, in vers. 3. Israel was a thing hallowed to the Lord and his first fruits; all they that eate it shall offend: evill shall come upon them; saith the Lord; we see God takes spe­tiall notice of it, and tells them, Israel was a thing hallowed to the Lord, God himselfe sets them apart as People excel­lent in his eye, and so did he esteeme of them, that men had better have taken a Bear by the teeth (as we say) then to have meddled with them, evill shall come upon them, saith the Lord, 19. Exod. 5. see what the Lord there saith, now therefore if you obey my wayes indeed, and keepe my Covenant, [Page 17]then you shall be my chiefe treasure above all people, though all the [...]arth be mine, and yee shall be to me a Kingdom of Priests, and an holy Nation, &c. those that God ownes as his chiefe trea­sure, are such as obey his voice, and keepe his Covenant, 7. Ier. 23. this thing commanded I them saying, obey my voice, and I will be your God, and yee shall be my people, and walke in all the wayes which I have commanded you, that it may be well with you, it is and hath bin well with the Saints, when they have closely walked in the wayes of God, so 11. Ieremy, 4, &c.

1. Rea. Why it's best with the servants of God when they cleave closest to him, is because those who so do, are kept by God from that disaster of sorrow, and shame, and confusion that seaseth upon others who forsake him, ther­fore saith David, 119. Psal. 4. then shall I not be confounded, when I have respect to all thy Commandements, whereas in 99. Psal. 7. confounded be all those that worship graven Images: & in 3. Ier. 2. We lye in our confusion, and our shame covereth us; (the reason is given,) for we have sinned against the Lord our God, even to this day; and have not obeyed the voice of the Lord our God. It's sinne that brings shame and confusion of face, but when the soule walks closely with its God, it shall be sure to be kept from shame, for what is it that makes men ashamed, and confounded? it is when they are frustrated of their hopes, of their expectations, of what they thought to enjoy in the way wherein they walked; but now the servants of God shall be sure never to be frustrated of their hopes, for what they expect from any promise of God made by God unto them, they shall be sure it will be per­formed in its season: its true, there be many things which are imposed upon them by men, as reproaches and scoffes and imprisonments &c. Which they thinke is matter of [Page 18]shame, but even these things are looked upon by the Sts. as matter of honour and joy, 5. Act. 41. they went away re­joycing, that they were accompted worthy to suffer any thing for his name sake.

2. Rea. Is because those that keepe closest to the com­mands of God, are most honoured by God, and it must needs be well with those whom the Lord will honour, these are they whom God will imploy in his speciall service, being made vessells of honour fit for every good worke, for those which walke closest to God in the doing of his will, are those whom God most usually imployes in that most honourable service of suf­fering for his name sake, and you shall alwaies find (since the comming of Christ in the flesh) that those Churches and persons that have most shined in a way of Innocency and holynesse towards God, have bin most lyable to per­secutions, and afflictions from men; you shall see that Church of Smyrna, which Christ had nothing against, (2. Rev. 9, 10.) was that Church which of all the rest had suf­fered, and was like to suffer most for his name sake: and therefore as faith is the gift of God, (wherin those who have it bestowed upon them excell other men,) so suffering for Christ is as well an excellent gift of God, given as a spe­ciall favour to some of the Saints, 1. Phil. 29. by which they walke as it were upon a higher ground above their brethren, having the spirit of glory and of God resting upon them, 1. Pet. 4.14. and so in 3 Rev. 4. thou hast a few names in Sardi, which have not defiled their garments: and did they lose any thing by cleaving to God; by keeping their gar­ments undefiled? No saith God, these are they that I owne, these shall walke before me in white, for they are worthy.

And therefore though this may be a reason which may [Page 19]seeme to beat off some from the profession of Christ, yet it should rather ingage the Saints to follow Christ, and to keepe close to his wayes, as knowing, that those that ho­nour God, he will honour them: and wherein can men honour God more then by a close walking in a conformi­ty to his will?

3. Rea. Why its best with the Saints when they cleave to the Lord, is because that those who so do, are not only kept from shame and confusion, but likewise they are kept from those distracting feares that are ready to lay hold on persons of all sorts in times of danger, and therefore saith David, I will not be afraid of evill tidings, and what was the reason of it? he gives it himselfe, because, (saith he) my heart is fixed, trusting in the Lord: It's like if Davids heart had bin wandering any where else, then he would quickly have feared evill tidings; but he now (having his heart cleaving to God) feareth them not; and in the 23. Psal. 3, 4. he restoreth my soule, and leadeth me in the paths of righte­ousnesse: yea though I walke through the valley of the shaddow of death, I will feare no evill, for thou art with me; Mark I pray, when once David was brought to walke in the paths of righteousnesse, then (saith he) though I walke even in the val­ley of the shaddow of death, I will not feare, as if he should say, though my life be as neere taking away from me, as the shaddow of a man is to a man, yet I will not feare, for I walking in the paths of righteousnesse know, that thou art with me. And truely it is no small priviledge, (especially in times of feares) to be kept and secured from feares, for many times the conse­quences that feares produce upon a person, brings more dangerous events along with it, then if the very thing fea­red had come upon them, and more is required to keepe a man from the feare of danger, then from the danger it self, [Page 20]as for instance, a little apparell will keepe a man from na­kednesse, when a great deale both of money and apparell will not keepe him from the feare of nakednes and there­fore if yee would be kept in times of trouble from o­verflowing feares of trouble, then keep close to God: for in [...]o doing you will see so much fullnesse of strength, and mercy and love in God, as will swallow up all other inor­dinate feares.

1. Vse. If it be so, that it is best with the servants of God whè they keep closest to him, let us then who professe the name of Christ, and appeare to be in the number of those who are made nigh unto God by the blood of Christ let us be exhorted therefore to take heed of back-sliding, and let us labour to know that first it is an easie thing to backslide, if we consider the many provocations hereunto by reason of the deceitfullnesse of our owne hearts: and the snares of the world, with the subtleties of Sathan.

And secondly, its a dangerous thing to back-slide, if wee do but consider,

1. From whom we back slide, namely God, who is the foun­taine of life and the giver of all mercies.

Secondly, To what we back slide, namely, to that which is not able to releive us, nor helpe us in any miserie or strait that we fall into.

Thirdly, If we consider what the cariages of God hath bin, and is to back-sliders, you shall see its dangerous, he shall be filled with his owne wayes, (saith Solomon) and if any one draw back, my soule shall have no pleasure in him, (saith God) 10. Hebr. 38. we shall therefore for the preventing of this great evill, lay downe some signes of a soule declining from God.

And secondly, we shall lay downe some meanes of pre­vention.

The signes of declining are these, first a disregarding of the truth of Christ, 2, Chron. 24.20. when the minds of men, grow weary of the truths of Christ, and their estima­tions of truth, (which formerly hath bin) slackens, it's one shrew'd signe of declining.

A second signe is, when men begin to grow distrustfull of God, and his truth, when many things which God hath said in his word seemes harsh to mens spirits, they cannot well relish it, as they in the 6. Iohn 60. when the sayings of Christ began to be hard and harsh to them, then they draw back, vers. 66.

A third signe is, unfruitfulnesse under the meanes and mercies which God bestowes 13. Luk. 7. when men shall rather turne the truth of God which they have received, into notions; and please themselves more with talking of truth then of practising what they know, then it is a signe that truth is bidding them farewell, and they it.

The fourth signe is love of the world, when mens spi­rits begin to hanker after the world or the honour therof, they will soone loose Christ and his truth, 1 Tim. 6.10. the love of money is the root of all evill, which while some have covet­ted after they have erred from the faith, and therefore from love to Christ, he that loves the world had rather loose Iesus Christ then the world, and it must needs be so, because he loves it.

Fiftly, and lastly, another signe is spirituall pride, else-confidence. For before destruction th [...] heart is haughty: when a man is proud of that which is [...]o [...] his owne, its no mar­vell if he soone prove a spirituall bankrupt, therefore I beseech you, let us looke to our selves, & if any man thinke he stand, let him take heed least he fall. Therefore to prevent it let us consider of some meanes.

First, let us labour for soundnesse of judgement in the truths of God, that so we may receive nothing upon other mens judgements, and reports, but trying all things wee may hold fast that which is good, for ignorance is the mother of error, and a corrupted life doth soone follow an erronious judgement, wherefore let us be often in searching the Scripture and seeking of God by Prayer, that he would be pleased to unfold those glorious mysteries of his will in his word unto us by his spirit, that so we may be able to judge of things that differ.

Secondly, let us labour to receive the truth in the love of it, for when truth is received by men under this consi­deration of love, when men see an excellency in truth and love, the truth from that excellency that they see in it, they will labour for it: you know it's the property of love to do much, and suffer much: and yet it lookes upon all that it doth; and suffers as little, because where true love is, it will produce effects sutable to it self, see this in that love of God, 3. Ioh. 16. God so loved the world that he gave his only begotten Son, &c. marke, if once God cast an eye of love up-the creature, this very love will produce an effect sutable to its nature, even the giving of Iesus Christ to dye for the creature: so indeed if once the love of our soules be given up to the excellency of the truth, then our lives, our liber­ties, our estates, or friends, will follow roundly, but if there be a defect in our love to the truth, there will soone be a deffect in our standing to, or suffering for truth.

The third meanes, let us consider that the truth of God is the portion of the Saints, if we loose truth we loose Ie­sus Christ, where will you have comfort, and where will you have salvation, if you loose truth? And therefore saith Salomon, Prov. 4.13. keepe her, for she is thy life, and there fore David hath recourse upon all occasions to the word [Page 23]119 Psal. 49, 50. Remember thy word made to thy Servant, (why) its my comfort in my trouble: as if he should say, I have no other companion in my troubles but it; and so in the 92. vers. of the same Psalme, saith he, except thy law had bin my delight, I should utterly have perished in mine afflictions. And therfore as worldly men compt themselves with all they have by what they have & are in the world, so let the ser­vants of God compt themselves with what they have, & are, by nothing, but what they have in Iesus Christ, who dwels in the truth, & conveyes himselfe through the truth into the hearts and consciences of his People, and there­fore let us labour to compt it our portion, and if Naboth would rather incurre the displeasure of the King, then part with the inheritance given him by his fathers. 1 Kings 21.3, 4. how much more should wee be willing to in­curre the displeasure of all men, rather then to loose any part of the truth of Iesus Christ given unto us, and purcha­sed for us, at so deere a rate as his owne precious blood.

Now we should come to the next words, expressed in this 8th. vers. now she did not know. that I gave her Corne and Wine and Oyle, and multiplyed her Silver and Gold, which they have bestowed upon Baal.

These words seemes to be a maine reason here given by God of this peoples declining from him, and that is laide downe in the generall to be the not taking notice nor ob­serving the mercies and favours of God given unto her.

In which words foure things are to be considered.

• First, the mercies themselvs laid downe in these words, Corne and wine and O [...]le, &c.
• Secondly, the author of these mercies, under the terme I gave them, that is, God.
• Thirdly, the persons to whom these mercies were given; they were the Children of Jsrael.
• [Page 24]Fourthly, the carriage of this people towards God, in the injoyment of these mercies, and that is here declared.

First, they tooke no notice of them, from what hand they came, expressed in these words, now she did not know that I gave her Corne, &c.

Secondly, in spending them, it should seeme she taking no notice from whom the mercies came, takes as little no­tice or care how they go, which appeares in these words, which they have spent upon Baal: the words being thus consi­dered, we may observe divers things from them, for our instruction and comfort.

• 1. Obs. That God is the only giver of every mercy and favour that the creature doth injoy.
• 2. Obs. That it is the duty of the Saints to take speciall notice of the mercies and favours which God gives them.
• 3. Obs. That the not taking notice of mercy and fa­vours of God, is a speciall meanes to occasion men to de­part from God.

As concerning the 1. Observ. that God is the only giver of every mercy and favour wee injoy.

I conceive none will deny the truth of it, because it is both a dommon truth, and that which all generally will acknowledge, Iames 1.17. every good and every perfect gift is from above & comes down from the father of lights, and therefore the consideration of this truth should teach all of us to take notice of the mercy of God, in all the good things we enjoy, to behold God in all the passages of his providence to us, that so if we have any riches, any honours, any friends, any grace, any gifts, all come from God. And therefore we should take heed of sacrificing any thing to our owne nets, but as all mercies we receive come from God, so we must give the glory of all onely [Page 25]to him, who is [...]lly worthy of all honour and glory, and praise for eve [...].

These b [...]ng the Observations, and this the substance of all the matter which God was pleased to helpe me to de­liver where I was apprehended as I am publikely called by many forth to suffer for them, so I am not unwilling be­ing requested to declare them to all, to such, and unto any it pleaseth God by his good providence to dispose of them, desiring that all persons would try all things, and hold fast that which is good. 1 Th. 5.21.