CERTAIN OBSERVATIONS UPON HOSEA THE SECOND The 7. & 8. Verses. As they were delivered at a friends House who had broken his leg, for which meeting the Author was committed to the White-Lyon by Sir Thomas Mallet late Judge of Assize for the County where he remaineth Prisoner of JESUS CHRIST.  
By WILLIAM KIFFIN.  Exod. ●●. 22, 23, Beware of him, and obey his voice, provoke him not: for he will 〈◊〉 pardon your iniquities; for my name is in him, But if thou shalt obey his voice (indeed) the● shall he be an enemy to thine enemies, etc. Psal. 81.13, 14. O that my people had hearkened unto me, and Israel had walked in my ways; I should soon have subdued their enemies, etc. 
LONDON, Printed for William Larner, at the Bible in Little-East-cheap. 1642.   

To the right worshipful the justices of peace for his Majesty's County of Surrie, the Author wisheth increase of the knowledge of jesus Christ, together with all other good things.  
RIght worsh. it may seem strange unto you that such an one as I who have been judged an offender should be so bold as to go about to shelter any thing under the shadow of your protection, as it may seem both to yourselves and others, I now do it dedicating the ensuing matter unto you, but give me leave I beseech you a little to excuse my boldness herein, being induced hereunto by these considerations.  
Because the providence of God so ordered it to call me before you, to give an account of my last practice in this thing: (namely,) why I should take upon me to preach having never been at the Universities, nor received orders from the Bishops.  
To the which question, I answered: that I conceived I had a warrant for what I did from the Scripture as (namely) 1 Pet. 4.10. where it is said, as every man hath received the gift, so let th●●… minister the same as good Stewards of the manifold graces of God, where it appeareth to be manifest, that as no man in the things of God is to speak above what he knoweth, but according to the proportion of Faith, so likewise ought no man to hid any of the things of God which he hath received from God, but seasonably to declare them to the glory of God and edification of others, lest he be found in the number of those who hid their talon in a napkin, and therefore being thus by the providence of God called before you to give a reason of my action, and the hope that is in me, I made bold to present the perusal of what had then been delivered unto your Worships.  
The second Reason inducing me hereunto, is because it was the request of some of you before whom I was examined, upon the hearing of the Subject that I was upon, that you might see the notes of what was delivered upon it, which I promised to do, and have herein faithfully done it, not adding or detracting any thing from it so fare as possibly I can remember, either in matter or manner, therefore have I made bold in this sort to present it to you.  
The third and last reason is, because I apprehended by what I heard from you, that God hath given you in a good measure, knowledge by which you are able to judge of things that differ, and therefore have I presented these few things unto you which God was pleased to help me to deliver, not from any opinion of any great or rare matter herein above others, but conceiving they are the truth of God, and such as ought to be embraced, I therefore tender them to your Worsh. and to all whom the providence of God shall direct them to, desiring your perusal hereof and tender consideration hereupon, whether a man for doing this which I have done, have hereby so griavously transgressed against God or man, that he might by either law of God or man ●o suffer imprisonment for it, and if David for doing his duty in the eyes of some appeared to be vile, said that then he would be more vile, the like may I say, if for doing my duty to God I am counted vile, I am like to appear yet more vile, if God enable me to it, even till he shall change thi● vile body of mine and make it like to his glorious body, who worketh all things according to the good pleasure of his own will; acknowledging with that suffering Apostle, and that with joy and comfort, though in a prison, that after that way which men call heresy, worship I the God of my Fathers, believing all things which are written in the law and in the Prophets. Pardon I beseech, my boldness, and if any terms have passed from me which either derogates from your persons or placosis, inpute it to my weakness rather than to the least wilfulness or disrespect, for the Lord is my witness, I desire to honour both, as likewise all men in place of authority, as I am bound by the word of God to do, and though I am accused and condemned for being at a conventicle, truly if praying for the King and Parliament and edifying one another in our most holy faith, be keeping conventicles, than I am guilty: but if a Conventicle be such a meeting as in the least measure is against any of these, than I detest it and abhor it: thus desiring the Lord of mercies to fill you with the knowledge of himself, that you may be faithful in your places of trust; your unworthy servant shall remains  
White Lion, 25. March 1642, Your Worships to command to his power in the Lord though a prisoner, W. KIFFIN.   

CERTAIN OBSERVATIONS UPON HOSEA THE SECOND.  2 HOSEA, 7, 8. 
Though she follow after her Lovers, she shall not come at them; though she seek them, yet shall she nor find them: then she shall say, I will go and return to my first Husband, for than was it better with me then now: for she did not know that I gave her Corn and Wine and Oil, and multiplied her Silver and Gold, which they prepared for Baal.  
THE Lord intending to set forth His own Majesty and greatness together with his love and goodness to the world, makes choice of a People whom in special he displays his Glory before, and makes known his love and goodness unto: amongst the rest of God's ends & designs which he had in so doing, this is one, that he makes known to us, (namely,) that they might declare, and hold forth these excellencies of God to the world, which people were the children of Israel, as appears 3. Amos 2. and that these might excel above others he makes Covenant with their fathers and them, Gen. 17.7. and therefore claims a special interest in them, expecting more than ordinary things from them, as appears by Deut. 14.1, 2. where Moses tells 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 Himself; above all the people that are upon the earth, etc. 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 God's part to make them complete herein, he therefore gives his Laws unto jacob, 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 means; but behold and see how soon they degenerated and fell from God, and followed the inventions of their own brain, and the suggestion of their own Spirits. For no sooner was the ten Tribes rend from Rehoboam, to jereboam, but they were rend from the profession of God's truth, to the following of Baal! Which was occasioned by the subtle counsel of jereboam, who having gotten a Kingdom thought to keep it by his own policy, rather than going in a way of truth, for if we look into the Books of the Kings, you shall there find, 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 wisdom 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 apostasy from God; the Lord is pleased to walk in a course of means towards them: which means 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 threaten of God against them for that sin, and that he might not bestow labour in vain, there is therefore (in the 6, and 7. vers. of the 2 Chapter,) declared the special means that God took which should take effect to reclaim some of them to himself, the means is laid down in the sixth verse. and further amplified in the seventh: In the sixth he saith he will stop her way, he will hedge up her path●: & whereas it might be objected though they may be stopped & hedged up, yet love will make men leap through hedge and ditch (as we say,) to which Quest. is Answ. made in the seventh verse. Though she do 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 means to come at them, so that in this seventh verse. we may observe these four things.  

1. The strength of these People's spirits in cleaving to affect her Lovers, expressed in these words, following after them and seeking them.  
2. The means which the Lord here useth to reclaim her from them, expressed in these words, though she do seek after them, yet she shall not find them: she shall be disappointed of her ends herein.  
3. The effect that this means wrought (by the blessing of God upon it) expressed in these words, than she shall say, I will return to my first Husband etc.  
4. Here is laid a main 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 aptness 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 plainly proved to us, if we do but a little examine the Scriptures. 2 Jere. 13. The Lord there complains, my People have committed two evils, they have forsaken Me the Fountain of living Waters, to dig them pits, even broken pits that will hold no water; We 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 Commandments 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 josua, 20.10 judg. 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 pass that such an aptness of Spirit doth appear.  
1, Rea. Because the terms which other Gods propound are more suitable unto men's carnal reasonings then, the terms propounded by the Lord, therefore in the 23. Ezek. 5. And Aholah played 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 blue silk, and so indeed that honour and preferment which is held unto men, by the hand of the whore, as a Cup of Gold, draws all men, high, and low, rich and poor, to commit spiritual fornication with her, whereas the terms 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 Air have nests, but the Son of man hath not whereon to lay his head, the consideration of which terms, makes men many times turn off the profession of jesus Christ: when tribulation or afflictions comes, men are offended, Math 13.1.  
2. Rea. Because men have more conversments with other Gods, the hearts of men naturally have more commerce with the world and sin, and so with the worship set up by the men of the world, rather than with God and the things of God: and certainly where a man's 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 embraced this present world, as if the Apostle should say, he hath considered things beforehand concerning the world and hath found by his conversments with it, that the world is good, and therefore now he hath embraced this present world, he hath given up the strength of his heart and affections to it; as on the contrary, when the soul gins to have his thoughts pitched upon God, and hath his spirit raised up, to behold the lovelines and glory, fullness, and excellency that is in jesus Christ, the soul upon these considerations closeth with Christ, embraceth 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 lie all night between my breasts: Oh saith the soul, Christ shall have the chiefest seat of residence in my heart, and his laws shall bear sway in my life: what though I am imprisoned, reproached, disgraced, counted a fectious person, one 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 endure the Cross, and despise the shame: but on the contrary men's hearts being set upon the creature, & their desires being set upon excellencies here, reject the excellency of jesus Christ, and the profession of his truth.  
3. Rea. And last, why men in an external Covenant with God, those that God owns 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) do neglect their spiritual watch, they suffer their spirits to wander, and then it's no marvel that he who wanders up & down the whole earth seeking whom he may devour doth meet with this wand'ring spirit, and turn it out of the way, and so we see David's eye was wandering upon Bathsheba & Satan soon caught him in a snare, as you may see in 2 Sam. 11.2.4. these with many other reasons might be laid down, for the confirmation of this truth, but I judge these may suffice.  
The second thing observable from the words, is the means itself used by God to reduce them to their former state laid down in these words, though she seek after her Lovers she shall not come as them, as if he should say, I will take a sure course with them to reclaim them to myself; though she do go a whoring after her Lovers and follows other Gods and loveth so to do, 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 souls good, either to reclaim them from a fallen condition, or to bring persons to the knowledge of himself, the usual way that he takes herein is to discover to them the emptiness and insufficiency of all things that is here below; as not being able to give any content, or satisfaction to the soul; there is something of this truth (me thinks) appearing in the 14. vers. of this Chapter, where the Lord saith, I will bring her into the Wilderness, now we know a Wilderness condition is a condition destitute of all help, nothing is to be found therein but wild Beasts ready to devour, no help is to be expected in the Wilderness from it; so indeed when men are brought into a Wilderness condition having neither penny nor pennies worth as the Prophet saith, Esai. 55.1. Then is God pleased to speak comfort to his People and then doth he cause them to look upwards: but for fuller proof, 3 jerc. 23. see there the ground of their return to God, truly (say they) the hope of h●ls is but vain, nor the multitude of mountains, 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 weakness, than 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 twice unto him, you shall find upon his return this is the account 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 soul sees any fullness in any thing in heaven or earth whereby to lean to besides Christ, it will fasten at the horns of that Altar, be it what it will, and never make any further search or inquiry after Christ, the carriage of the soul in this case is like the carriage of jacob in an other, for while there was corn in Canaan, jacob never thinks nor mentions going into Egypt, but when there was none there, then saith old jacob, Gene. 42.2. why gaze ye one upon another, seeing there is Corn in Egypt? so in deed while there is any food to be got for the soul 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 soul may see jesus Christ to be he who has all the Well-springs of comfort, and peace, and joy, and refreshment to the soul.  
1. Use, 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 fullness and glory of it? Or whether with the excellent fullness & goodness that is in jesus Christ? certainly this is an undoubted truth, that if any man love the world, the love of the Father is not in them, let them profess what they will, therefore it behoves every man to look about him, and see whether God hath ever yet made this discovery to the soul, namely, that all the things of the world is empry and poor, & weak, not able to give out the least dram of true comfort to the soul; I beseech you let us again ask 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 baptised with the Baptism that Christ is baptised with?  
We do not know what employment Christ may put us upon: certain it is, that that heart which is in the last engaged to the world, will never do any great matters for jesus Christ, he will play fast and lose with Christ, this we all profess 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 own hearts, and see a little how our spirits stand affected to Christ do we find upon serious examination, that Christ and his laws doth bear sway in our hearts, & that excellency that is in them doth in the eyes of our souls weigh down all that riches and honours and pleasures and preferments of the world? nay more than this, do you see so much excellency in God's ways as that it will bear your charges with great allowance through those miserics and sorrows, reproaches and losses that you shall sustain in this life, yea even life itself, we shall see, Paul when he cast up his account 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 work for us a fare more excellent eternal weight of glory: wherefore let us not rest satisfied with a face of profession, but let us labour to make inquiry into our own heart and see what discoveries God hath made to us of the creatures emptiness, and his own fullness.  
2. Use. We may from the Doct. delivered see the reason why the Lord many times is pleased to strip his own people naked of creature comforts, it is that so the Lord may discover to his people, the emptiness, the flittingnes of thè, that so they may see more fullness, yea even all fullness in himself: and therefore though the world misconstrue God's meanings to his Saints in his carriages towards them in the passages of his providence, in saying they are poor and mean and the offscouring of the world, and God regards them not; let not the servants of God misconstrue his meaning too, this will but aggravate their sorrow, but let us see what the Scripture saith, and consult with it 2 James 5. Hearken my beloved brethren, hath not God chosen the poor of of this world, rich in Faith and heirs of the Kingdom? This is a thing worthy of serious attention, that God should choose poor nothings of this world to be rich in faith and heirs 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 jesus Christ; and therefore if God be pleased to take away Wife or Children, or friends, or liberty, or estate, if God 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 fullness in him from whom we have all our mercies.  
The third thing laid down in the words, is the fruit or effect that the means wrought upon her, expressed in these words, then shall she say, I will go and return to my first Husband: where we may take notice under what consideration she returns home to God, and that is here declared under the consideration of a husband; she doth not say, I will return to my Saviour, and so expect salvation from him, but to my husband, to him, to whom I desire to yield subjection and obedience as a loving spouse ought to do, from whence we may observe thus much:  
That jesus Christ is the only head and husband, Lord & Lawgiver 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 fullness of him that filleth all in all, that fullness 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 down with every wind of Doctrine by the flights of men that lie in wait to deceive, and that they might prevent this evil he lays down a means 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 whom all the body fitly joined together and compacted by that which every joint supplieth according to the effectual working in the measure of every part, maketh increase of the body to the edifying itself 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 pass that jesus Christ is the only head and husband, Lord and Lawgiver of his Church.  
1. Rea. Because the Church of Christ is sprung up from the loins of Christ. they have been taken out of the very sides of Christ: for alas this we are all to know, that though we were glorious in the loins 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 soon lost his glory and became vile and miserable, and so had continued, had not jesus Christ stepped between the misery of the Creature and the wrath of his Father, and by his own blood made up that great breach which sin had made between the creature man, and the great Creator the Lord of Heaven and Earth: had it not been for Christ, there had not so much as the name of a Church of God been heard of upon the face of the Earth: therefore as Adam claims 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 jesus Christ claim a propriety and interest in the Church to be Lord and husband of it, because it proceeds from his very, loins his very sides.  
2. Rea. Because jesus Christ hath bought his Church they, are the travel of his soul, the glory of his Mediator-ship, are there not all the reasons that possibly can be, seeing jesus Christ hath traveled for his Church, & by his travels brought forth a glorious deliverance to his Church that now his Church should be subject to him, and yield obedience to his laws: seeing Christ hath satisfied God his Father by his own blood, is it not reason that we should live to his praise and honour: is it reason that when a mother hath undergone sore travel and pain with a Child, and at last when the Child is through many difficulties and hazards of the Woman's 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 own me for its mother, and what I command it so it shall do, and what I command it to wear it shall wear: would not this be counted injurious dealing with this poor 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 jesus Christ, that seeing he hath traveled for his Church, and brought forth his Church, that now other men should arrest it of his hands and prescribe laws 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 do: certainly jesus 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 coming wherein jesus Christ will dis-throne all his, enemies and will reign gloriously in the despite of them all, he will make his enemies his footstool; the mountain of the House of the Lord shall be established in the tops of the mountains: therefore let all men for the time to come take heed how they prescribe any laws for the government of the Church; that they step not up in Christ's stead: but this let all men know, that Christ hath prescribed laws already which are perfect and pure, by which he both hath, and doth, and will govern his Church, and therefore let this be the duty of us all, to labour to know what these laws and rules are, that so we may be more and more subject unto them, that we dishonour not jesus Christ, by giving any thing to any other, which is only of right due unto him.  
2. Use. 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 wonderful and singular love of jesus Christ towards a poor company of creatures; that Christ should stand under such a near 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 ourselves why Christ should loathe us, condemn us, reject us; but that he should love us, stand as a husband to us, we must seek a reason of this elsewhere then from ourselves: and truly the Scripture doth declare the reason fully to us in the 2 Hos. 19 I will marry thee to myself in mercy and compassion, it has been the mere mercies and compassions of jesus Christ working in his own breast hath brought this great and mighty work to pass: and truly the serious consideration of this thing were it well weighed by us, it would cause us to be willing to be any thing, to do any thing, yea to suffer any thing for him, who hath been and done and suffered so much for us.  
3. Use, exhorts all of us, that seeing jesus Christ is the head of his Church, etc. we should from hence be exhorted to yield subjection to jesus Christ and his laws in all things.  
And first of all, our subjection to Christ must be free subjection.  
Secondly, it must be Universal subjection.  
Thirdly, it must be perpetual subjection.  
1. Our subjection to Christ and his laws must be free, that is, it must be raised within us from the consideration of that excellency that is in Christ and his laws, and from no by-end whatsoever, this was David's frame 119. Psal. 94. saith he there, I am thine, save me; for I seek thy Precepts: as if he should say, I seek them merely 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 ye seek me for the Loaves: so may Christ say to many, you seek me, you yield outward subjection to me, not freely from that excellency that is in me, but for your own by-ends and respects, but we must know that that subjection which Christ calls for must be free.  
Secondly, it must be Universal, Christ calls for all: 12. Mark 33. thou shalt worship the Lord thy God with all thy heart, and soul, and might, and strength, and saith the Apostle, you are bought with a price, therefore glorify God in your bodies and in your Spirits, which are Gods.  
Thirdly, it must be perpetual, Christ cannot endure that any should deal deceitfully with him, but we must prove constant unto him what ever it cost us, 2 Rev. 10. be faithful to death, and in 1 Luke, 74, 75. Christ expects that his people should serve him in holiness and righteousness all the days of our lives. Not a little season for a spirit, but constantly, and if we do but a little cast our eye upon Christ, we shall see that which may engage us hereunto: as 1 Christ's 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 engaged freely and universally and constantly to submit to jesus Christ.  
4. Use, Is for consolation to the servants of God that have given up themselves to be swayed by the Sceptre 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 Lions shall lack and suffer hunger, but those that fear the Lord shall lack no good thing, 54. Esa. 4, 5. fear 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, We may expect as provision from Christ, so protection from Christ, he will certainly 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 troubles & sorrows which they undergo for his name sake, go no farther than jesus Christ himself goes along with them, 63. Esa. 10. In all their afflictions he was afflicted, and the Angel 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 jesus Christ from the soul, 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. ZION saith, the Lord hath forsaken me, and my God hath forgotten me: 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 engraven thee upon the palms 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 myself, as to pull away my people from me which seems to be held out in these words, I have engraven thee upon the Palms of my hands: now that which is engraven in a man's hands, is as it were made one with the hand: you may as well pull away the part of the hand as the engraven in the hand, so indeed so deeply are the People of God interested into that great attribute of God's strength, that men and Devils may as soon pull God out of Heaven as the Saints out of God's 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 down in these words, for it was better with me then now; the consideration of that goodness that formerly she had found in God's ways, did mightily provoke her to return again: from whence we may observe thus much.  
That it is ever best with the servants of God & Churches of Christ when they keep closest to God.  
What it is to keep close to God we have already showed, that to keep close to God is to keep close to the Law of God, the Commandments of God: now that it is best both with persons & Churches, when they so do, will appear by the Scripture, 2. Jer. 2. saith the Lord there, go and cry in the ears of Jerusalem saying, thus saith the Lord, I remember thee with the kindness of thy Youth, and the Love of thy espousals when thou goest after me in the Wilderness, in a Land that was not sown, what then did they lose any thing by it? no certainly, in vers. 3. Israel was a thing hallowed to the Lord and his first fruits; all they that eat it shall offend: evil shall come upon them; saith the Lord; we see God takes special notice of it, and tells them, Israel was a thing hallowed to the Lord, God himself sets them apart as People excellent in his eye, and so did he esteem of them, that men had better have taken a Bear by the teeth (as we say) then to have meddled with them, evil shall come upon them, saith the Lord, 19 Exod. 5. see what the Lord there saith, now therefore if you obey my ways indeed, and keep my Covenant, than you shall be my chief treasure above all people, though all the ●…arth be mine, and ye shall be to me a Kingdom of Priests, and an holy Nation, etc. those that God owns as his chief treasure, are such as obey his voice, and keep his Covenant, 7. jer. 23. this thing commanded I them saying, obey my voice, and I will be your God, and ye shall be my people, and walk in all the ways which I have commanded you, that it may be well with you, it is and hath been well with the Saints, when they have closely walked in the ways of God, so 11. jeremy, 4, etc.  
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 seizeth upon others who forsake him, therefore saith David, 119. Psal. 4. than shall I not be confounded, when I have respect to all thy Commandments, whereas in 99 Psal. 7. confounded be all those that worship graven Images: & in 3. jer. 2. We lie 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 sin that brings shame and confusion of face, but when the soul 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 scoffs and imprisonments etc. Which they think is matter of shame, but even these things are looked upon by the Sts. as matter of honour and joy, 5. Act. 41. they went away rejoicing, that they were accounted worthy to suffer any thing for his name sake.  
2. Rea. Is because those that keep 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 employ in his special service, being made vessels of honour fit for every good work, for those which walk closest to God in the doing of his will, are those whom God most usually employs in that most honourable service of suffering for his name sake, and you shall always find (since the coming of Christ in the flesh) that those Churches and persons that have most shined in a way of Innocency and holiness towards God, have been most liable 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, (wherein those who have it bestowed upon them excel other men,) so suffering for Christ is as well an excellent gift of God, given as a special favour to some of the Saints, 1. Phil. 29. by which they walk 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 own, these shall walk before me in white, for they are worthy.  
And therefore though this may be a reason which may seem to beat off some from the profession of Christ, yet it should rather engage the Saints to follow Christ, and to keep close to his ways, as knowing, that those that honour God, he will honour them: and wherein can men honour God more than by a close walking in a conformity to his will?  
3. Rea. Why it's 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 fears 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 evil tidings, and what was the reason of it? he gives it himself, because, (saith he) my heart is fixed, trusting in the Lord: It's like if David's heart had been wandering any where else, than he would quickly have feared evil tidings; but he now (having his heart cleaving to God) feareth them not; and in the 23. Psal. 3, 4. he restoreth my soul, and leadeth me in the paths of righteousness: yea though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me; Mark I pray, when once David was brought to walk in the paths of righteousness, than (saith he) though I walk even in the valley of the shadow of death, I will not fear, as if he should say, though my life be as near taking away from me, as the shadow of a man is to a man, yet I will not fear, for I walking in the paths of righteousness know, that thou art with me. And truly it is no small privilege, (especially in times of fears) to be kept and secured from fears, for many times the consequences that fears 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 keep a man from the fear of danger, then from the danger itself, as for instance, a little apparel will keep a man from nakedness, when a great deal both of money and apparel will not keep him from the fear of nakedness and therefore if ye would be kept in times of trouble from overflowing fears of trouble, then keep close to God: for in ●o doing you will see so much fullness of strength, and mercy and love in God, as will swallow up all other inordinate fears.  
1. Use. If it be so, that it is best with the servants of God whè they keep closest to him, let us then who profess the name of Christ, and appear 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 easy thing to backslide, if we consider the many provocations hereunto by reason of the deceitfulness of our own hearts: and the snares of the world, with the subtleties of Satan.  
And secondly, it's a dangerous thing to back-slide, if we do but consider,  
1. From whom we back slide, namely God, who is the fountain of life and the giver of all mercies.  
Secondly, To what we back slide, namely, to that which is not able to relieve us, nor help us in any misery or straight that we fall into.  
Thirdly, If we consider what the carriages of God hath been, and is to backsliders, you shall see its dangerous, he shall be filled with his own ways, (saith Solomon) and if any one draw back, my soul shall have no pleasure in him, (saith God) 10. Hebr. 38. we shall therefore for the preventing of this great evil, lay down some signs of a soul declining from God.  
And secondly, we shall lay down some means of prevention.  
The signs 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 been) slackens, it's one shrewd sign of declining.  
A second sign is, when men begin to grow distrustful of God, and his truth, when many things which God hath said in his word seems harsh to men's spirits, they cannot well relish it, as they in the 6. john 60. when the say of Christ began to be hard and harsh to them, than they draw back, vers. 66.  
A third sign is, unfruitfulness under the means and mercies which God bestows 13. Luk. 7. when men shall rather turn the truth of God which they have received, into notions; and please themselves more with talking of truth then of practising what they know, than it is a sign that truth is bidding them farewell, and they it.  
The fourth sign is love of the world, when men's spirits begin to hanker after the world or the honour thereof, they will soon lose Christ and his truth, 1 Tim. 6.10. the love of money is the root of all evil, which while some have coveted after they have erred from the faith, and therefore from love to Christ, he that loves the world had rather lose jesus Christ then the world, and it must needs be so, because he loves it.  
Fiftly, and lastly, another sign is spiritual pride, else-confidence. For before destruction th● heart is haughty: when a man is proud of that which is ●o●… his own, it's no marvel if he soon prove a spiritual bankrupt, therefore I beseech you, let us look to ourselves, & if any man think he stand, let him take heed lest he fall. Therefore to prevent it let us consider of some means.  
First, let us labour for soundness of judgement in the truths of God, that so we may receive nothing upon other men's judgements, and reports, but trying all things we may hold fast that which is good, for ignorance is the mother of error, and a corrupted life doth soon follow an erroneous 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 looks upon all that it doth; and suffers as little, because where true love is, it will produce effects suitable to itself, see this in that love of God, 3. joh. 16. God so loved the world that he gave his only begotten Son, etc. mark, if once God cast an eye of love up-the creature, this very love will produce an effect suitable to its nature, even the giving of jesus Christ to die for the creature: so indeed if once the love of our souls be given up to the excellency of the truth, than 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 soon be a defect in our standing to, or suffering for truth.  
The third means, let us consider that the truth of God is the portion of the Saints, if we lose truth we lose jesus Christ, where will you have comfort, and where will you have salvation, if you lose truth? And therefore saith Solomon, Prov. 4.13. keep her, for she is thy life, and there fore David hath recourse upon all occasions to the word 119 Psal. 49, 50. Remember thy word made to thy Servant, (why) it's 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 Psalm, saith he, except thy law had been my delight, I should utterly have perished in mine afflictions. And therefore as worldly men count themselves with all they have by what they have & are in the world, so let the servants of God count themselves with what they have, & are, by nothing, but what they have in jesus Christ, who dwells in the truth, & conveys himself through the truth into the hearts and consciences of his People, and therefore let us labour to count it our portion, and if Naboth would rather incur the displeasure of the King, than part with the inheritance given him by his fathers. 1 Kings 21.3, 4. how much more should we be willing to incur the displeasure of all men, rather than to lose any part of the truth of jesus Christ given unto us, and purchased for us, at so dear a rate as his own precious blood.  
Now we should come to the next words, expressed in this 8th. verse. now she did not know. that I gave her Corn and Wine and Oil, and multiplied her Silver and Gold, which they have bestowed upon Baal.  
These words seems to be a main reason here given by God of this people's declining from him, and that is laid down in the general to be the not taking notice nor observing the mercies and favours of God given unto her.  
In which words four things are to be considered.  

First, the mercies themselves laid down in these words, Corn and wine and O●le, etc.  
Secondly, the author of these mercies, under the term I gave them, that is, God.  
Thirdly, the persons to whom these mercies were given; they were the Children of Jsrael.  
Fourthly, the carriage of this people towards God, in the enjoyment of these mercies, and that is here declared.   
First, they took no notice of them, from what hand they came, expressed in these words, now she did not know that I gave her Corn, etc.  
Secondly, in spending them, it should seem she taking no notice from whom the mercies came, taketh as little notice or care how they go, which appears 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 enjoy.  
2. Obs. That it is the duty of the Saints to take special 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 special means to occasion men to departed from God.   
As concerning the 1. Observe. that God is the only giver of every mercy and favour we enjoy.  
I conceive none will deny the truth of it, because it is both a dommon truth, and that which all generally will acknowledge, james 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 own nets, but as all mercies we receive come from God, so we must give the glory of all only 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 help me to deliver where I was apprehended as I am publicly 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.  I am not ashamed of the Gospel of Christ, for it is the power of God to salvation, to every one that believeth, 1. Rom. 16. Be not thou ashamed of the Testimony of our Lord, nor of me his prisoner: but be thou partaker of the affliction of the Gospel, 2. T●m. 1.8. 
FINIS.