WE finde in the Law of Moses that in several cases the Priests of the Lord were to sound the Trumpets unto the people to summon and awaken them unto the special duties which God called for, Numb. 10. 1—10. And in like manner the Lord commandeth his Prophets to lift up their voice like a Trumpet, and to set the Trumpet unto their mouth, Isa. 58. 1. Hos. 8. 1. One end of blowing the Trumpet was to give warning to the people of any approaching danger, that they might timely prevent and escape it. Joel 2. 1. Blow ye the Trumpet in Zion, and sound an alarme in mine holy mountaine: let all the Inhabitants of the Land tremble: for the day of the Lord cometh, for it is nigh at hand. This is one special duty of the spiritual Watchmen, Jerem. 6. 17. I set Watchmen over you, saying, hearken to the sound of the Trumpet. Sonne of man, saith the Lord to the Prophet, I have set thee a Watchman to the House of Israel, therefore thou shalt heare the word at my mouth, and warn them from me. See Ezek. 33. 2—9. as Elisha gave the King of Israel warning of the King of Syriahs counsels against him, 2 Reg. 6. 9. This charge Jehoshaphat gave unto the Priests and Levites, that they should warne the people not to transgresse, least wrath come upon them and their brethren, 2 Chron. 19. 10.

When ruine was hanging over Nineveh, Jonah is commanded to cry against it, Jonah 1. 2. Crying sinnes call for crying preachers; and when He slept in that terrible tempest which was upon the ship, the Master of the ship awakened him, What ailest thou O sleeper? arise and call upon thy God, Jon. 1. 6. We have had amongst us the confused noise of the battel of the Warrier, Isa. 9. 5. and garments rolled in blood, Nahum 3. 2, 3. the noise of the ratling of the wheeles, and of the prancing of the horses, and of the jumping of the Chariots, of the bright sword, and the glittering Speare. And this should have awakened us to returne, and to seek the Lord.Isa. 9. 19. For certainly it is through the Lords wrath, that the people of a Land are as the fuel of fire, no man sparing his brother. But his anger is not turned away, his hand is stretched out still. And if our eares were well awakened, I feare we should heare a more dreadful noise then that of the Warriar, the noise of the wings of the living Creatures, Ezek. 1. 24. the glory of the Lord in his Church threatning to depart from us, as he did from his people Judah, Ezek. 9. 3. 10. 18, 19. 11. 22, 23. I have therefore made choise of these words of this Trumpetsounding Prophet Hosea, that we may be awakened to cry mightily unto God, and to hold him fast, and not let him go, to repent and do our first works, least he come quickly and remove our Candlestick out of his place, as he threatned to do unto the Church of Ephesus, Rev. 2. 4, 5.

In this Chapter we have an enumeration of several sins of that people, and several judgements denounced against the same. The sinnes are, 1. Idolatry, going from God, ascribing their plenty to their superstition, ver. 1. 10, 15. 2. Emertaining and believing false prophets, ver. 7, 8. 3. Profundity of desperate wickedness, as that of Gibeah, Judg. 19. v. 9. 4. Carnal confidence and security, v. 1, 13. 5. Wickednesse of Prophets who should teach others, v. 7, 8. of Princes who should punish others, v. 15. and of the People, ver. 17. and all these sinnes aggravated by Gods ancient Love unto them, v. 10.

The punishments denounced, v. 9. and now presently impending, v. 7. 1. Scarcity of corne and wine, which they promised themselves by their Idolatry, v. 1, 2. 2. Expulsion from the Lords Land, into the Land of Enemies and Idols, which they loved more then the Lord, v. 3. 3. Eating polluted and interdicted meats, as they had polluted the Land, v. 3. 4. Ceasing of Sacrifices, and impurity of them, displeasing to God as the bread of mourners, which was not to come into Gods house, v. 4. 5. No celebrity or solemne Festivals, v. 5. 6. Horrid vastation, flight, death burial in Egypt &c. v. 6. as chap. 10. 8. Isa. 34. 11—15. 7. Slaying of children from the conception to the birth, from the birth to youth, Educated for murtherers, v. 11, 12, 13, 14, 16. 8. Gods departure from them, hating them loving them no more; driving them from his house and presence, casting them away, verse 12, 15, 17.

With all which there is a double prolepsis or prevention of an objection. 1. They were at this time joyous, and in great prosperity under Jeroboam who flourished more then any of the Kings of Israel. This vaine security he removeth by assuring them that the dayes of visitation and recompence were come, ver. 1, 7. 2. They were strong like Tyrus, and their place was secured by the Impregnablenesse of it. But this should not prevent the judgement, the murtherer should finde out their children, the beloved fruit of their womb, v. 1. 3, 16.

The words of the Text containe the sorest of all these judgements. God may love and adopt a people, own them for his, vouchsafe his presence to them, be a Sanctuary for them, in a Wildernesse, in Babylon, when he feeds them with bread of affliction and water of affliction, Deut. 8. 15, 16. Exod. 33. 14. Ezek. 11. 16. Isa. 30. 20, 21. But this is the uttermost misery which a people can be exposed unto, to have the Lord hate them, love them no more, drive and cast them out, and depart from them; a comprehensive judgement, a doleful Epiphonema, though they have famine and banishment, and desolation, no sacrifices, no festivals, no children, yet the Woe never comes till God cast them away, and depart from them, Yea, woe also to them when I depart from them; Or when I remove my Glory or Divine Majesty from them by the which I have dwelt amongst them, or been neere unto them. So the Chaldee reads it.

The seventy and Theosion render it, my flesh is from them; which the Greek Expositors understand as a mitigation of the woe, though their own children should be cut off, yet he would be borne in the flesh of them; and Petrus Galatinus chargeth the Jews with a false punctation of this word Besuri for Besari, Gelatin. de 〈◊◊〉 . v.1. l.b. 1. c. 8. out of an hatred of the great mystery of the Incarnation. But learned Interpreters do generally reject this Version, and render it vae etiam ipsis in recedendo me ab eis, or cum recessero ab eis; which the sense of the context evidently requires, by comparing it with, v. 15, 17. for though the middle letter be Shin for Samech, yet that mutation is very frequent, for Letters of the same sound and Organ to be put one for another; as learned men have observed.

The words then are a prediction and denunciation of Gods departure from his people for their sins. Wherein are visible these two parts. 1. The judgement threatned, Gods departure from them. 2. The misery consequent thereupon. Ye woe also unto them when I depart from them. It is a miserable thing for mens children to flee away and depart from them, or after they are brought up to be preserved for the murtherer: But if God continue his presence, all other comforts are comprized in that. Job could blesse God when all was gone, because the Lord had not forsaken him, Job 1. 21. and the Apostle, All men forsook me, but the Lord stood with me, and strengthned me, 2 Tim. 4. 16, 17. But when corne and wine, sacrifices and oblations, countrey and dwelling places, Tabernacles and delights, Children and the beloved fruit of the womb, the Glory of that people, are all gone, then for God to go after them, and depart too, and to withdraw his Majesty and presence from them, to hate them, to love them no more, to cast them out of his sight, this is a cumulated Woe, etiam vae, a Woe that doth consummate all the other woes, that leaveth no room for another, or a greater, Ye Also Woe unto them, when I depart from them.

Here then that we may rightly understand both what it is for God to depart from a people, and how great a woe and judgement it is, It will be necessary to enquire what it is for God to be present with a people, and how great a mercy that is; for contraries do notably open and illustrate one another.

There is a twofold presence of God,Gods presence with his Church. the one General by the immensity of his nature as he filleth all places, Psal. 139. 7—12. The other special, gracious, comfortable as he is in his Church. This presence of his hath been various, according to the different ages and states of the Church.

1. Typical in shadows and representations. The Ark an Embleme of Gods presence, who is said to dwell between the Cherubims, Psalme 80. 1. there he promised to meet with them, Exod. 29. 43, 45. It is called his dwelling place, Psalme 76. 2. his place, his presence, 1 Chron. 16. 27.

2. Energetical, in powerful and mighty operations, the bush burning and not consuming, the opening of the red sea, the thunders and lightnings on Sinai, the mighty works between Egypt and Canaan were all evidences of Gods presence with Israel, Psalme 68. 7, 8.

3. Bodily, manifested in the flesh by the incarnation of the Sonne who was the image of the invisible God, Col. 1. 15. 1 Tim. 3. 16.

4. Spiritual, by sending forth the Holy Spirit after the Ascension of Christ, as another Comforter upon the Church, John 14. 18, 19.

And thus he is present with his Church by spiritual Ordinances, and by spiritual operations. 1. By spiritual Ordinances, in which God is said to be, 1 Cor. 14. 25. and Christ to preach, Eph. 2. 17. and to be evidently set forth, Gal. 3. 1. to be with his Messengers to the end of the world, Mat. 28. 20.

2. By spiritual operations, which are of three sorts, viz. works of Providence. Grace. Comfort.

1. In works of providence, Agit spiritus Dei & per bonos & malos per scientes & nescientes quod agendum novit & statuit. Aug. Qu. Evang. l. 7. q. 49. by his power, authority and wisedome, ordering and reducing all the contingencies, commotions, and events of the world to the good of his Church, and subversion of the Kingdome of darknesse, Isa. 59. 19. Zach. 4. 6.

2. In works of Grace, whereby Christ dwells in believers, illightning their mindes, bending their wills, subduing their lusts, erecting a tribunal and judgement seat in their hearts, giving accesse unto, and communion with the Father and the Son, Gal. 2. 20. Ephes. 3. 17. for the work of the Spirit is to bring God and Christ unto the soul as his Temple, wherein be delighteth to dwell, Isa. 57. 15.

3. In works of Peace and Comfort, in which respect he is called the Comforter, John 14. 16. 16. 7. and the Reports which he makes of God and Christs to the soul, are called the Comforts of the holy Ghost, Act. 9. 31.

Now the Spirit doth bring the consolations of God to the soul of a beleever, as a Witness, A Seale, An Earnest, A Seed.

1. As a Witnesse, He testifieth our Adoption, and the truth of the promises, causing the heart to acknowledge Gods fidelity in them, Rom. 8. 16. 1 Joh. 5. 6, 8.

2. As a Seale, he ratifies our title and Gods grant to those promises so attested, Eph. 4. 30. God by his Spirit sealeth and marketh his own children for himself, Isa. 43. 21. Ezek. 9. 4. and so secureth their hearts that he is theirs, 1. Joh. 4. 13.

3. As an Earnest and pledge of those glorious things the truth whereof he witnesseth, and the property whereunto he sealeth to believers, giving livery and seizen, and in part possession per primitias gloriae unto them, Rom. 8. 23. Eph. 1. 14.

4. As a Seed of God, or vital root of grace and comfort, when through corruption grace may be abated, or comfort overclouded, Psal. 97. 11. 1. John 2. 9. In these things standeth the presence of God in his Church.

The greatnesse of this mercy to have the Lord thus graciously present with a people is more then the tongue of a man or Angel isThe 〈◊〉 thereof. able to expresse. These are some few of those unspeakable benefits which usually come along with it.

1. Manifestation of himself, and of the secrets of his love and counsel to the Church, John 14 21. he shews unto a soul the salvation of God, Psal. 50. 23. comes and sups with it, Rev. 3. 20. brings it into the banquetting house, Cant. 2. 4. unto a feast of fatted things. The Ordinances make the Church an Eden, a Paradise, no tree of life, nor meanes of salvation out of that garden.

2. Cohabitation and gracious converse with the soules of men, having his abode in them, John 14. 23. It is a rich mercy, as Galeacius said, to have but one hours communion with God; but when he dwells in his Church, as in setled place, 1 Reg. 8. 13. Psal. 68. 16. and makes a soul or people his Temple, this is truly the glory of such a soul or people, 1 Sam. 4. 21.

3. Protection and defence, If God be with us, who can be against us? If he be in the midst of us we shall not be moved, Psal. 46. 5. the Lord will cover his people all the day long, the beloved of the Lord shall dwell by him in safety, Deut. 33. 12.

4. Intimate delight and dearnesse; where the Lord dwells he delights. He taketh pleasure in those that feare him, his desire is towards them, Psal. 147. 11. Prov. 11. 20. Cant. 7. 10.

5. Supplies of grace, strength, ability, and assistance unto duties; Christ comes not to nakes walls, he beautifies the place of his abode, and makes it glorious, Psalme 149. 4. Isa. 11. 10. and makes us strong in the power of his might, Eph. 6. 10.

6. Victory, he comes to the soul as Joshua to Canaan to dispossess the ancient Inhabitants, Zac. 14. 21. Ezek. 28. 24.

We have briefly considering the Glory and honour of a people, who have God thus with them as their God, owning them, comforting, blessing, defending, encamping about them; for it is nearnesse unto God, and the enjoyment of righteous Lawes and holy Ordinances, which makes a Nation great and honourable, Deut. 4. 7, 8. Isa. 43, 4, 5.

Let us now proceed to consider what it is for God to depart from a people,What it is for God to depart. and how great a woe it bringeth along with it.

1. We must remember, that the Catholick and universal Church is indeficient, though not in its own Nature (for by the same reason that any particular Church may fail, all may) yet in regard of the promises which are made unto it, That the Gates of Hell shall not prevaile against it, Matth. 16. 18. That Christ will be with it to the end of the world, Mat. 28. 20. Of the Kingdome of Christ there shall be no End, Luke 1. 33. Christ will alwayes have a people on the earth to serve him. His Throne shall be as the Sunne, and as a faithful witnesse in heaven, Psalme 89. 36, 37. These are promises made to the universal Church, and to all who should throughout the world believe in Christ,Chrysost. in Mat. 5. 1, 2. & in Mat. 28. 20. as Chrysostome, Austine, Prosper, and others have expounded them.Aug. Epist. 80. Prosper de vocat. Gent. l. 2. c. 1

2. We say that particular Churches are defectible, They may fall from God, and God may depart from them. He hath not to any particular Church or Nation made an absolute promise of abiding with them for ever. No Church ever did challenge this Priviledg but the Romane Church, which yet the Apostle warneth to take heed, least God spare not them, as he spared not the natural branches, but brake them off, Rom. 11. 20, 21. This Truth we finde verified in the examples of the ten Tribes, who were at last Lo-ammi, quite unchurched and cast off by God, Hos. 1. 9. and of the Jewish Church, the natural branches, from whom the Kingdome of God hath been taken, and wrath come upon them to the uttermost, Matth. 21. 43. 1 Thes. 2. 16. according as God threatned if they forsook him, he would forsake them, 2 Chron. 15. 2. And in those famous Churches of Asia, from whom the Candlestick is removed, and they swallowed up in the deluge of Mahumetanisme.

3. For opening this sore judgement of Gods departing from a people we may observe, That the Scripture setteth forth Desertion unto us three manner of wayes. In a way of propitiation. In a way of probation; And in a way of punishment.

1. In a way of propitiation. So God the Father forsook Christ in his Agony and Passion, when his soule was made an offering for sinne, not because he ceased to love him, 〈…〉 Ep. 12. c. 110. or to delight in him there was no solution of union, nor substraction of love or favour, but a with-drawing and hiding of Vision and comfort, whereby Christ was to make an attonement for us, by bearing for us the weight and sense of Divine wrath, Mat. 27. 46. Isa. 53. 4, 5.

2. In a way of probation, when the Lord in some particular case departs from a man to try him, and discover his own weaknesse unto him; for if God never so little turne away his face and supportance from us, and suspend the operations of his Spirit upon us, we quickly finde by sad experience that of our selves we have no sufficiency to think or do any thing that is good, 2 Cor. 3. 5. thus the Lord left Hezekiah in that one particular of the Babylonian Ambassadors, that he might have tryal of his weaknesse, and learne to ascribe all his other standing to the grace of God, 2 Chr. 32. 31. Psal. 30. 7.

3. In a way of punishment. When the presence of God having been undervalued, and his Spirit grieved, and his grace turned into wantonnesse, he doth in anger depart from those who put such affronts and indignities upon him, and thus God forsakes us when we forsake him, 2 Chron. 15. 2. and when we behave our selves ill in our doings, he will hide his face from us, Micah 3. 4. It is an hiding wrath, Isa. 57. 17. 59. 2. 64. 7. for the Lord threatneth darknesse to darknesse to those that walk not in the light when they have it, John 12. 35.

This penal desertion is either personal, or publick. Personal is when the Lord having endured with much long-suffering, the provocations of evil men, and finding his grace still abused doth at last depart from them as he did from Saul, 1 Sam. 16. 14. and because they will not be purged, doth resolve that they shall not be purged, but seales them up Under this • oleful judgement, that he will strive no more with them, but let them alone to be filthy still, Gen. 6. 3. Hos. 4. 17. Rev. 22. 11. so the Lord forsook Judas when he withdrew his restraining grace from him, and left him to go quickly about his wickednesse, to do that now which he had before withheld from doing, Joh. 13. 27. And Balaam, when he left him to runne after the wages of iniquity, in wrath as it were granting him to do, what he had forbidden him to do before, Numb. 22. 12. 20. 35. When the soul of a wretched sinner hath so long outfaced the light, and withstood the wrestlings of the Word, that at last it contracteth a brawniness and senselesnesse of it, then the Lord frequently cometh in with penall induration, as the consequent of voluntary and contracted induration, and as to any spiritual awakenings, and excitations wholly departeth from such a soul. This is the forest judgement, next to hell it selfe.

Publick desertion, when the Lord forsaketh a People, and withdraws his presence from a whole Church or Countrey; as when he threatned to remove the Candlestick from Ephesus, Rev. 2. 5. to strive no more with the old world, Gen. 6. 3. when he calls the ten Tribes Lo-Ammi, and will own them for his people no longer, Hos. 1. 9.

This is either partial, as when the Lord forsook Shilo, but did not cast off all the people, but made that place an example to warn Jerusalem, Jer. 7. 12, 14. when he threatned to scatter his people, he said he would leave a few men, a tenth from the sword, &c. Ezek. 12. 15, 16. Isa. 6. 12, 13. Or total, as he is said to have cast off the whole seed of Ephraim, Jer. 7. 15.

Againe, it is either desertion temporary, when the Lord doth return with mercy to a people, and make them as though they had not been cast off; maketh her who had been termed forsaken and desolate to be Hephzibah, and Beulah, Isa. 62. 4. Zach. 10. 6. As in Queen Maries dayes he seemed to forsake England, and in a few years returned to us again: Or perpetual; as when he called the name of the ten Tribes, Lo-Ruhamah, resolving to take them away utterly, and to have mercy on them no more, Hosea 1. 6.

Now that we may understand what this penal desertion is, we must note, That it is not every publick affliction which the Lord brings upon a Nation or people. He had not forsaken Judah when he had sent them into bondage, Ezra. 9. 9. The Lord was a Sanctuary unto them in Babylon, Ezek. 11. 16. they may be in a wildernesse and have God with them, Exod. 33. 15. Paul was persecuted, but not forsaken, 2 Cor. 4. 9.

Neither doth every spiritual Judgement of ignorance or corruption in worship amount to a divine desertion. The ten Tribes a long time after the Calves of Dan and Bethel, had Prophets sent unto them, and were not presently called Lo-Ammi, or forsaken by God.

But the Lord is then said to depart from a people, when he giveth them a Bill of divorce, and breaketh off the conjugal Relation which he had with them, owns them not as Members of his Family, withdraws his presence from them, his Care of them, and thrusts them out of his house; Plaut. in Amphi • ruo. Act. 3. •• . 2. Martial. l. 10. Ep. 41. 51. Juvenal. Satyr. 6. Caivs l. 11. sect. 1. de div • t. & Rpu • . It is a solemn renunciation and dimission, resolving to have nothing more to do with them, Jer. 3. 8. Res tuas tibi habe, redde meas, as Plautus expresseth the form amongst the Romans, Collige Sarcinulas dicit Libertus, & exi. Take that which is yours, leave that which is mine, and get you gone out of my family.

It denoteth. 1. A subduction of Peace and comfort, withdrawing the evidences of Gods favour from a people. Gods Church is precious and honourable in his sight, Isa. 43. 4. but when he casts off a people, and gives a Bill of Divorce, he removes from them the Covenant of his peace. A rejected woman hath little sense of comfort from her husband when he turns her out of his doors.

2. A subduction of his visible presence in his Ordinances, 〈 in non-Latin alphabet 〉 . Basil in Isa. 16. p. 1120. D. which are the Glory of a Nation. As when a man forbids any servant of his family to wait upon the woman whom he repudiats. So when the Ark of Gods presence was taken, the Glory is said to depart from Israel, 1 Sam. 4. 22. when the Lord said to the Prophet, Thou shalt not be a Reprover to them Ezek 3. 26. and to the Apostle, depart I will send thee to the Gentiles, Acts 22, 21. 13 46. Acts 28. 28. when a people see not their signes, have not a Prophet left, Psal. 74. 9. when the Glory of the Lord is upon the wing and the wheele, in motion, Ezek. 10. 18. This is a dangerous evidence that God is forsaking a people: for his Ordinances are his presence.

3. A subduction of Gifts and graces, as God withdrew his Spirit from Saul, Job 17. 4. 1 Sam. 16. 4. 28. 15. when a Nation is darkned, the wisdome of the wise,Tunc ctiam satis apert Cassandra futuris o • a, Dei sussu non unquam credita Teueris. Virgil. An. and understanding of the prudent is hid, Isa. 29. 14. Or the Lord in his severe providence is pleased to lay wise and prudent men aside, that their wisdome shall not be believed or made use of, this is a sore degree of Divine desertion. When men are left to despise the very callings and persons that are eminent for gifts, and cry down the comforts annexed unto those gifts, and the Seminaries where they usually are acquired. These are steps of Gods departings from a people.

4. A subduction of defence and Protection, when a Nation is smitten, and there is no healing, but God takes away his peace from them, Jer. 14. 19. 16. 5. and they in danger of being given into the hands of Enemies, and are as a speckled bird, a gazing stock, and a Ludibrium, to the birds that are round about them, Jer. 12. 7, 9.

5. A judiciary Tradition, or leaving men to the vanity of their own mindes,Vid. Aug. contra Julian. P • l. g. l. 5. c. 3. Greg. Mor. l. 25. c. 9. and the lusts of their own hearts, to a giddinesse of spirit, and delusion of judgement. A sad step this of divine desertion, when men are given up to walk in their owne counsels, Psal. 81. 12. and are captivated to strong delusions to believe lies, 2 Thes. 2. 11. we have seen what this judgement is for God to depart from a people. It is the unchurching of them, sending them back into Egypt again, as our Prophet here expresseth it, v. 3. 6.

Let us now consider what a fearful Woe this is for God thus to leave a people,The greatnesse of this judgement. it is of all other the most comprehensive, Eminently containing in it all other woes, as Gods presence doth all other comforts. This the most comprehensive Promise in the Covenant of grace, I will be their God. And this the most comprehensive threatning, I will depart, I will lo • e them no more. The Apostle calls it wrath to the uttermost, Rom. 11. 12, 15, 7. 〈…〉 summum pot •• at ars 〈…〉 rorem, consumpt • s viribus non • icp • ri • ns quo digne modo patris v •• tum po •• et exprimere, vel • vit e • us caput, & suo cuique animo dedit 〈…〉 dum. Quintillian. Instit. l. 2. c. 13. 1 Thes. 2. 16. The Prophet wants words to expresse it, and veiles it over with this black and dismal intimation, Thus will I do unto thee, Amos 4. 12. when they scornfully ask'd the Prophets what burden they had from the Lord to deliver unto them the Lord gives them this as a Burden of burdens, a Curse of curses, I will forsake you, saith the Lord, Jerem. 23. 33.

1. It cuts off our relation unto God, ye are not my people, I will not be your God, Hos. 1. 9. It is the unfranchizing of a Church, Cancelling their Charter, Reversing and extinguishing all their priviledges, making them very Gentiles, A people without God or Covenant.

2. It consequently cuts off our Communion with God; He delights not in us, nor we in him; for though this be the greatest judgement in the world, yet there is this further misery in it, That wicked men choose it, and are well pleased to be without God. They say unto God, depart from us, Job 21. 14. They are contented that the holy one of Israel should cease from before them, Isa. 30. 11.

3. It cuts off the Glory and Renowne of a People, which stands not in their Seas and Rivers, in their Wealth, or Power, or Plenty, or Trade, or other outw • rd Accomplishments, but in having God nigh them, Deut. 4. 6. Christ is the Riches of the world, Rom. 11. 12. Gods favour the honour of a people, Isa. 43. 4. when he forsakes them, their Glory is gone.

4. It cuts off the comfort of all our enjoyments, the pure use whereof we have from the favour of God alone, bringeth thornes and briars in our palaces, maketh our Table a snare, our Riches the fuel of our lusts, our Quailes the harbingers of our curses, our plenty nothing but the matter of our pride and our perdition. Wicked men eat their meat as swine do, mingled with mire and uncleannesse, they eat in darknesse and sorrow, their riches are their hurt, Eccles. 5. 13, 17. Vanity and vexation, emptinesse and affliction are the total summe of all their worldly abundance, of all the sparks which they have kindled, after which they shall lie downe in sorrowe, Isaiah 50. 11.

5. It Seales us up under wrath and Judgement, is the Talent of leade which is cast on the Mouth of the Ephah. Zach. 5. 8. It is the last Judgement before the last of all, the very outward Court, or portall of Hell. For when the presence and ordinances of God are gone, men are in a Remedilesse Condition, Sick to death without either physick or Physitian. O, saith Saul, I am sore distressed! the Philistims warre, and God is departed, 1 Sam. 28. 15. Sin woundeth Satan accuseth, Law curseth, Death pursueth, Conscience roareth, Hell flameth, and God is departed.

6. It shuts out our praye •• , when Gods back is turned, and his presc •• ce removed, then his Eare is stopped; when he shutts us out, he shutts out our prayer likewise. They who are Lo-Ammi are Certainly Lo-Ruchamah. If no people, no Mercy; There will be a time when the worst of men who now despise it, will cry aloud for mercy; but all in vaine, God will not hear them, because they refused to hear him, Prov. 1. 28. Jer. 11. 14. Ezek. 8. 18.

7. It shuts out the prayers of Holy men for us, when God casts a people out of his sight, he will not here a Prophet for them, Jer. 7. 16. nay not an Assembly of Prophets, such as were mighty in prayers, as Moses and Samuel, Jer. 15. 1. such as have had experience of most glorious deliverances, as Noah, Daniel and Job, Ezekiel 14. 14.

8. It opens an Inlet for all other Miseries and troubles, lets loose the sluces, and as in Noahs flood, breaks up the fountains of the great deep. Many evils and troubles shall befall them, saith the Lord, and they shall say, are not these evils come upon us, because God is not amongst us? Deut. 31. 17. When God is with a people none can be against th •• to hurt them. He sweetens all the •• Sorrowes, makes their very Enemyes at p ••• e, but when the Glory and the wall •••• re is departed, there is a free approach for all Calamities, a people are then ripe for destruction.

Now to clear both the Justice and Goodness of God in this fore Judgment, we are to understand.

1. That the Lord doth not in this manner forsake a Nation or Church untill, The manner of Gods departing 1 They forsake him, our mercies are from God, our Miseries from our selves. Hos. 13. 9. 2 Chron. 15. 2. 2. Not untill all Remedies have been by them rejected, and he wearied with Repenting, so that he can no longer beare being pressed as a cart full of sheaves, 2 Chron. 36. 16. Jer. 15. 6. Jer. 44. 22. Isa. 43. 24. Amos 2. 13. 3. Nor without first giveing solemne warnings both by his Messengers, and by his more moderate chastisements, as we finde, Amos 3. 7. 4. 7—12. Amos 7. 1—7.

2. That when he doth forsake a people; He doth it, 1. Unwillingly, It is his strange work, he can scarce bring his minde to resolve upon it. How shall I give thee up Ephraim? How shall I deliver thee Israel? &c. Hos. 11. 8. He speaks against them, and then remembers them againe, Jerem. 31. 18. 2. Lingringly and gradually, and as it were cum animo revertendi, If his people would hold fast and not let him go; so he did in the deportation of the ten Tribes, first in the dayes of Pekah, he carried the Land of Napthali away into Assyria, 2 Reg. 15. 29. And after in the dayes of Hosea upon violation of the conditions of service and tribute to the Assyrians, he carried the rest away, and removed them out of his sight, 2 Reg. 17. 6, 18. 3. Not till he have marked his own select people in the forehead and have provided a Zoar, a Pella, some hiding place and chambers of refuge for them, Ezek. 9. 4. Isa. 26. 20. 2 Chron. 30. 11. or at least fitted them for the external pressure of such a judgement, and comforted them with the promises belonging unto the remnant according to the Election of grace; of which we finde many in this our Prophet. For either the meek of the earth shall be hid in the day of the Lords anger, Zeph. 2. 3. or though involved in the outward judgement, yet it shall go well with them, Isaiah 3. 10.

Now from all this we learne. 1. To Blesse God for the glorious benefit of his Presence yet amongst us now for above an hundred yeares; for the possession of his Oracles, the Ministry of his Word, the Seales of his Covenant, the Liberty of his Ordinances, the Mysteries of the Gospel, and unsearchable Riches of Christ set forth before us continually; which things the Angels look into, which Kings, and Prophets, and righteous men have desired to see, and have not seen them. This is so great a mercy, that the Scripture calls it by the name of salvation it self, Joh. 4. 22. Act. 28. 28. Heb. 2. 3.

2. To walk worthy of this glorious mercy to adorne the doctrine of the Gospel, by lives answerable unto it, as those that have avouched the Lord for their God, and Christ for their King, Phil. 1. 27. Tit. 2. 10, 14. Joan. Picus Mirandala, Ep. 1. ad Franciscum N • pot •• , up • rum, to. 2. pag. 342. It was a pious and devout Meditation of Picus Mirandala, who professed himself amaz'd at the studies, or rather frenzies of men, both to be wondered at the lamented, for if it be a great madnesse for men not to believe the Gospel, the truth whereof hath been confirmed by the witnesse of Apostles, the blood of Martyrs, the power of Miracles, the attestation of Elements, the confession of Devils; It is then certainly a greater madnesse, Si de Evangelii veritate non dubitas, vivere tamen quasi de ejus falsitate non dubitares: to professe to believe the torments of hell, and the joyes of Heaven, and yet so to live, as if we feared nothing lesse then Hell, or desired nothing lesse then Heaven. Certainly our plagues will be answerable to our Talents if we have not improved them, Luk. 12. 47.

3. To tremble at the judgement here threatned of Gods departing from us, and giving us a Bill of Divorce, and casting us out of his family, and removing our Candlestick, as a very preface to Goe ye cursed. If we have ever duly thought of the horrours of Caine, the howlings of Esau, the distresse of Saul, the despaire of Judas, we may passe some judgement what it is to forfeit God, and to have him nolonger for our God. What great reason we have to feare this judgement, and lay this matter close to our hearts, may appear if we consider,

1. The sinnes which provoke Gods departing from a people; amongst others such as these, 1. Divers and strange doctrines which corrupt the truth of God. Heresie in the Easterne Churches made way for Mahumitanisme. And therefore when the Apostle makes mention of the dayes of Apostacy, when God was in great measure departed from the Church, we finde him still mentioning delusions, lies, doctrines of Devils, resisting of the Truth, 2 Thes. 2. 11. 1 Tim. 4. 1. 2 Tim. 3. 8.

2. Incorrigiblenesse under former judgements, for the Lord will not alwayes strive, either by his Spirit or by his Rod, but will overcome when he judgeth, Amos 4. 12. though he repent once and again, yet he will at last take the plumb line into his hand, Amos 7. 1—7.

3. Contempt and scorne of his Messengers and their message, which he hath sent, rising early and sending them, 2 Chron. 36. 16. when the servants were beaten and stoned, and the sonne slaine, then quickly after the Kingdome was taken away, Mat. 21. 33—43. Mat. 24. 34, 38. Certainly since the reformation of Religion the Ministers of the Gospel have never been under more reproach and contempt (and that by a Generation of men that think themselves perfecter then others) then in this Age they are; heretofore they were the song of drunkards, now of such as own themselves for Saints.

4. Remisseness and backsliding from our first love, Rev. 2. 5—7. falling away from that high esteeme which once we had of the Ordinances of Christ, of the communion of Saints, and earnest zeale for the faith once delivered to the Saints.

5. Neglecting the day and season of grace, and the voice of Christ in the Gospel, playing the wantons with so great a depositum, as the Jews did, not considering in this our day the things which belong unto our peace, Luke 19. 42, 43. when men will not receive Instruction, God threatneth to depart, Jer. 6. 8.

2. If we consider the Symptomes of Gods threatning to depart from us, besides the forementioned sins. As,

1. Loosning the joynts of Government, and making continual changes in a State. It is a signe of sicknesse in the body, when it knows not how to rest, but is in perpetual agitation, from Chamber to Chamber, from Couch to Couch, from Bed to Bed; and so it is in a State when a Parliament doth not please, we try a piece of it, then down with that once and againe, and try new experiments, a certaine signe of a sick Nation. It was in the ten Tribes a forerunner of this judgement threatned by our Prophet, when they so often pulled down one another; and it may justly make England tremble when they compare their condition, and that of the ten Tribes before their deportation together.

2. Divided interests, and intestine dissentions amongst the people, Manasse Ephraim, and Ephraim Manasse, and both against Judah, this the Prophet makes an evidence that Gods anger would not turne away from Israel, Isa. 9. 21. These kinde of doleful intestine commotions were sad forerunners of the fatal destruction of Jerusalem, of which we read in Josephus. Joseph. de Bello 〈…〉 , lib. 2. cap. 19, 20, 21. 〈…〉 1, 2, 9 〈…〉 6. cap. 1, 4, 11, 14, 15. lib. 7. cap. 7, 8.

3. Confusions and divisions in the Church; brethren biting and devouring one another, and thereby opening a wide doore for the common enemy to enter in at; for union strengthens the interests of those united, and divisions betray them. Jerusalem is a City compacted; the Coat of Christ a seamlesse Coat, and therefore the Apostle bids us, mark those that cause divisions and offences, and avoid them, as men that drive an interest, and do not serve Jesus Christ, Romans 16. 17, 18.

4. Multitudes of seducing spirits, and Emissaries of Satan who go up and down without controle, sowing tares, and laying levens, shaking the mindes of credulous and simple people, who are apt to be turned about with every winde of doctrine, and slyly insinuating under disguises and other shapes, such doctrines as in their own proper colours would be rejected.

5. The uselesness of many men eminent for piety and prudence, by whose great perspicacy and grave wisedome, dangers, might be discovered, breaches healed, difficulties removed, expedients offered, paths restored to walk in. A sad providence when the Lord maketh the tongues of such men to cleave to the roof of their mouth, and layes them in his displeasure, (not to them but to the nation) aside as Rejected stones unfit, for the building.

Lastly, the General Senselesness of Judgments past or present, the sleep of slumber and security which is upon most of us, as upon Jonah in the Tempest, few awakening themselves to cry unto God or to poure out their Confessions, Complaints, or Supplications at the throne of Grace.

The Lord open our Eyes, and perswade us in this our day to lay to heart the things which belong unto our peace, to prepare to meet our God, to hold him fast with strong cryes, and love of his Truth, and not to let him go till he preserve three sinful Nations and snatch them as Brands out of the burning, or at least that we our selves may be hid in the day of the Lords Anger.

I shall Conclude with a few words of Exhortation, both unto the people in generall, and unto you who are Magistrates of this great City in particular, unto such things as seeme necessary Remedies of our great danger, and Means to keep our glory in the midst of us still. First, to the people.

1. Repent, and do your first works, else Iniquity will be your ruine. Even after a bill of divorce God allows an adulterous Church to returne unto him. Jer. 3. 1, 22. Hos. 2. 2, 19. In a day of darkeness and gloominess, of horses and horsemen of fire and Earthquake, of Armies and Terrors, the Lord calls on his people to Turne to him, with intimation of a gracious Answer, Joel. 2. 12, 13, 14, 18, 19. With a peradventure of mercy, Zeph. 2. 3. This means God prescribeth unto Ephesus to preserve their Candlestick amongst them, Rev. 2. 5. If this be neglected, no people nearer unto Cursing then those who have enjoyed the light and presence of God ripening only thorns and briars, Heb. 6. 8. Amos 3. 2.

2. Wrestle mightily with God, be not refused nor rejected, let the Lord know you are Resolved to hold fast, and not to let him go without a blessing, Gen. 32. 26. Lord rather no Canaan, no milk, no honie, no houses, no vineyards, no heards, no flocks, no Angel, then No God, Exod. 33. 14, 15, 16. Lord, whither shall we go to mend our selves? thou only hast the words of eternal life? Joh. 6. 67, 68. Will changes in Government mend us? will a Democracy, or Aristocracy, or any other form of Politie mend us, if God be going away from us? Ask the Prophet. Now, saith he, they shall say, we have no King, because we feared not the Lord, What then should a King do to us? Hos. 10. 3. if we feare not the Lord, if we sweare falsely in a Covenant, if we be an empty Vine, and if our heart be divided, and we are found faulty; the best Governments can do us but little good.

3. Resolve every man with Joshua, As for me and my House we will serve the Lord, Joshua 24. 15. I will tread in the steps of my father Abraham, I will command my children and my houshold to keep the way of the Lord, Gen. 18. 19. as David did Solomon, Prov. 4. 3, 4. If they be my children and my servants, if they expect from me the love of a Father, or the care of a Master, My God shall be their God, I will shew the love of a Father and Governour unto them, in not suffering their souls by any neglect of mine to be poisoned or endangered by any perverse or Heretical doctrine. The way to keep God in a Nation is for every man to keep God in his own heart, and in his own family first.

4. Prize highly the presence of Christ in his Ordinances, the communion of Saints, the assembling of your selves together, Heb. 10. 24. Contend earnestly for the faith, Jude v. 3. Buy the truth, sell it not, Prov. 23. 23. Let no interest, no party, no policie, make you willing to part with any truth of God for promoting any designe of man. If any man speak disgracefully of the Scriptures; if any man tempt you to forsake the Ordinances, or to beget any low or base esteeme of them in you, say unto him as Christ to Satan, get thee behinde me. Christ will not forsake those to whom he is precious. The more value we set upon him, the more careful we will be to keep him, the more willing he will be to continue with us.

5. Pull off the vizard, and look through the disguizes which are put upon false doctrines, Recens vastatio vineae vulpem indicat affiusse, sed nescio qua arte fingendi ita sua confundit vestigia callidissimum animal, ut qua vel intret vel exeat, haud sacile queat ab homine apprehendi, Cumque pateat opus, non apparet auctor, &c. Bernard in Cant. Serm. 65. to render them the more plausible. Hereticks will bring in their opinions privily, and by faire words and good speeches will deceive the hearts of the simple; they have Mystery on their forehead, Rom. 16. 17. Eph. 4. 14. Col. 2. 8, 18. 2 Thes. 2. 3. 2 Pet. 2. 1. Rev. 17. 5. When Agrippina poisoned Claudius, she mingled the poison with the meat that he loved, as men gild over bitter pills, and as Lucretius speaks, tip the Cup wherein there is a bitter potion with hony. Satan knows how to transform himself into an Angel of light, and under pretentions of higher perfection, like painted Sepulchres, to veile over, and palliate rotten and unsound opinions.

6. Judge of Ends by the Meanes which are used to compass and promote them; there never wants good meanes to advance good Ends. We shall never need to do evil, that good may come of it, Rom. 3. 8. the wife in the Law was not to do an undecent thing in defence of her own husband, Deut. 25. 11, 12. If you see men revile Ministers, decry Ordinances, broach Heresies, foment Divisions, disrespect and lay aside Wise, Religious, Sober, Serious, Grave Orthodox Patriots, Latet anguis in herba, certainly the ends may justly be suspected, that make use of such expedients, as these to promote them.

2. To you that are Magistrates in this great City,

1. Study your Character, your Authority, and your Duty, carry your selves like Gods Ministers, to be a terror to evil doers; be men of courage, loving truth, &c. Exod. 18. 21. 2 Sam. 23. 3, 4. Rom. 13. 4. Beg wisdome of God as Solomon did, that he may shew you the right way, that you may have him, his house and glory nearest to your heart. If you intend Gods house, he will preserve and build yours, 2 Sam. 7. 11. If you appeare for him, he will engage for you. If you ask wisdome to serve him in your places, he will give honour and other good things without your seeking.

2. Be zealous and valiant for the glory,Numb. 25. 11, 13 name, worship, interests, Truth of God; as Phineas was.Jer. 9. 3. His zeal for God put a stop to the wrath which was gone out against Israel. A Moses, 1 Reg. 19. 16. a Phineas may stand in the breach and turne away wrath, when God seemeth a departing, Numl. 14. 12, 17, 20. Psal. 106. 23, 30. put forth your selves, be willing to shew your selves nursing Fathers to Gods Church;Isa. 49. 23. 60. 16. Nurses will do all they can to keep poison from their children; do you in your places labour to preserve the Church of Christ in this City from the leaven of dangerous and pernicious doctrines. When you are clearly satisfied and convinced, That this is your duty to own God and his Truth, to promote, protect, incourage, countenance Orthodox Religion, to withstand and counterwork the projects of seducers, resolve as Nehemiah did, that no fear shall weaken your hands, Nehem. 6. 9, 11, 13. Shew your selves Gods Vice-gerents, in publickly owning his truth and Ordinances to all the world;Isa. 25. 9. This is our God whom we resolve to serve, this is his worship and Religion which we own, this the truth we will live and die in, these the dangerous doctrines we resolve in our places and stations to withstand, and by all righteous means in Gods way to prevent the growth and progresse of them.

What an honour would it be for such a famous City as this to be a President to all these Nations, in letting the world see and know their zeal for God, and love to his Truth in these backsliding dayes, when many Religions do threaten the extirpation of All: How highly they value, how stedfastly they cleave to the unity and purity of that Religion under which they and their Fathers flourished in piety, in peace, in plenty, in tranquility, in prosperity, in honour for above fourscore years together, maugre all the power and policy, of adversaries, till of late years we our selves by our sinnes have loosened the joynts of Religion and Government, and done that with our own hands, which our enemies by all their machinations did in vaine attempt. Oh that now, when the Lord saith, seck my face, we would all say, Thy face Lord we will seek; when the Lord saith, Turne ye back-sliding children, and I will heale your back-sliding, we would all with one heart, with one soule, with one shoulder answer, Behold we come unto thee for thou art the Lord our God. If prayers, if teares, if strong cries, if reformed lives, if zealous purposes, if united Counsels, will get a reprieve, and keep our God amongst us, we will stand in the gap, we will hold him fast, we will give him no rest till once again he make these Nations a praise in the earth, and this City a Jehovah Shammah, the Lord is there.

3. Believe not those Donatistical and Pontifician spirits, who go about to perswade you, That Magistrates have nothing to do with Religion. Nothing to do with Religion? What then made David think of building God an house, 2 Sam. 7. 2. and to set in order the courses of the Levites? 1 Chron. 23. 6. and Priests, Chap. 24. How came Solomon the Wise to build a Temple for Gods worship which he had nothing to do with? 2 Chron. 6. How came Asa so bold to command Judah to seek the Lord God, Donatus s • l to surore succenssus, in haec verba prorupit, Quid est imperatori cum Ecclesiâ? Optat. lib. 3. and that in order to the quietnesse of his Kingdome, and victory over enemies? 2 Chron. 14. 3, 4, 5, 6, 11. How came Jehoshophat so much to mistake, as to take away high places and groves, Furorem hunc passim refutaruat viri magni. Calvin. Institut. lib. 4. cap. 20. sect 9. Beza Opus c. 10. 1. de pun. Heret. Brent. to. 8. pag. 175—198. Pet. Mart. loc. co. clas. 4. c. 13 sect. 31—33. Gerard. lo. com. to. 6. de Magist. polit. s. ct. 16.—Rivet in decalog. p. 258. B. Jewel. defence. p. 557-566. Sands Ser. 2. sect. 13-20. Bilso • of subjection. part. 2, 124—129, 145, 151, 159, 178-191, 212 249 & part 3. p. 530-545. to provide that the people might be taught? 2 Chron. 17. 6—9. and to command the Priests and Levites to do their duties? 2 Chron. 19. 8, 9. How came Hezekiah to be so zealous to purge the Temple, to command the Priests and Levites? 2 Chron. 29. 4—11, 27, 30. to Proclaime a Passeover, 2 Chron. 30. 1—6. to appoint the courses of the Priests and Levites, Chap. 31. 1, 2. to command the people to give them their portions, and not as we endeavour in this Age to take them away, that they might be encouraged in the Law of the Lord, ver. 4. How came young Josiah to take so much paines in reforming Religion? 2 Chron. 34. 1—7. to cause all the people to stand to a Covenant, v. 32. to command and encourage the Priests in the work of the Passeover, 2 Chron. 35. 2. How came Nehemiah to Seal a Covenant? 〈…〉 14 p. 71—&c. 16 p. 91. Z •• ch. in 4. praecept. l. 1. c 5. • illet Synops. controv. 7. q 4. 2. Nehem. 10. 1. to 8. Enter into an Oath to keep the Sabbath, and maintaine Religion? v. 29. to take care of the portions of the Levites? Chap. 13. 10. to threaten the violaters of the Sabbath? ver. 21. to command the Levites to cleanse themselves? ver. 22. to contend, and curse, and smite those that had married strange wives? ver. 23. 30, 31. to say nothing of the Laws and Edicts of Christian Emperours to restrain Heresies and Idolatrie, of which we read in Saint Austin. Was it zeale and duty in these men to take care of Religion,Epist. 48, 50. & 166. co • tra. Crescon. Gram. l. 3. c. 51. de Civ. Dei l. 1. c. 36. and to purge corruption out of the Church, and is it not so now? was it a fault in the Church of Thyatira to suffer Jezabel to teach and seduce unto Idolatry, Rev. 2. 20. And is it holinesse now to leave all men free to write, proclaime, publish without controle, doctrines wholly contrary to the interests of Christ, and the truths of Religion? It were no hard matter to shew you the rise, and to dive to the bottome of this dangerous opinion. I shall onely give you a Marginal Note in Baronius, Baron. An. 528. sect. 7. nulla facultas Imperatoribus de rebus Ecclesiae decernendi, Anno 681. sect. 72 (just the language of Donatus) That Emperours have no power to determine any thing in Church-matters; and elsewhere, that nothing is valid which a King ordereth in Churches, without the Bishop of Rome.

4. Reverence the Oathes and Vowes of God which are upon you,Plutarch. Apog. they are not as Lysander profanely said, to be plaid with as boyes do with skittle-pins. It is the Character of good men to fear an Oath, Eccles. 9. 2. and a most severe punishment was brought upon Zedekiah for violation of an Oath and Covenant, 〈 in non-Latin alphabet 〉 Homer. Iliad. 4. Vid. Exemplum Philippi Macedonum Regis. Pausan. l. 8. p. 465. Ezek. 17. 13—19. How observant was. Joshua of his Oath, though fraudulently procured by the Gibeonites? Joshua 9. 19. It is not safe to distinguish our selves out of the obligation of solemn Oathes, or after Vowes to make inquiry, Prov. 20. 25. a good man though he sweare to his owne hurt changeth not, Psalme 15. 4. How much more when he sweares to endeavour the preservation of pure Religion, and other the great Interests and Priviledges of a Nation.

Lastly, consider in this our day what are the things which belong to our peace, Luke 19. 42. It is a great wisdome in evill dayes to redeeme Time, Ephes. 5. 15, 16. It is noted of the men of Issachar that they had understanding of the Times to know what Israel ought to do, 1 Chron. 12. 32. As Mordicai said to Ester, who knoweth whether thou art come to the Kingdome for such a time as this? Ester 4. 14. Surely in such a time as this, a day of trouble and rebuke, it is necessary for every man to beg of God to shew him his way, to advise with the Word of God, what wisdome, or counsel, or help he may put in to keep God with us, and to prevent this dismall Woe of Gods removing our Candlestick and departing from us. Must I write? must I speak? must I counsel? must I pray? must I do Judgement and Justice? Lord we seek of thee a right way, be thou intreated of us, Ezra 8. 21, 23. In evil and dangerous dayes, as all men, so especially Moses and Phineas, Magistrates and Ministers are by their fidelity and zeal to stand in the gap, and to obviate those judgement which are impendent over us.

I conclude with the Prophet Zachary, Zach. 2. 5. The Lord is a Wall of fire round about, where he is the Glory in the midst of a people. He will encamp about his House, Zach. 9. 8. upon all his glory there shall be a defence, Isa. 4. 5. in token whereof the Cherulims were on the walls of the Temple, to note their protection about Gods people, 2 Chron. 3. 7. Psal. 34. 7. But if we do not resolve to hold God fast, if the glory of his Truth, Worship, and presence be once gone from us, if we once come to know the difference between the service of God, and the Kingdoms of the Countreys,2 Chron. 12. 8. we shall with horrour subscribe to the truth and dreadfulnesse of this dismall threatning, Wo also to them when I depart from them.