special protection. On the other hand, they are destroyed with equal rapidity when he sets his face against them. War, famine, and pestilence are his ministers: the stars in their courses fight against his enemies: the elements enlist themselves under his banners. Universal nature rises up to avenge the quarrel of his covenant. Wretched indeed is that nation which he has abandoned to ruin! The destruction of the Jewish nation is an awful specimen and pledge of the vengeance which he will execute on those who have filled up the measure of their iniquities.] 2. To Churches [The Christian Church, when in its infancy, was honoured with very peculiar tokens of the Divine presence, and, in consequence thereof, "grew and multiplied" to a surprising extent. But when the life and power of godliness had declined among the Churches of Asia, and he had often warned them to no purpose, he "took away the candlestick from them;" so that in the cities where Christ was once worshipped and glorified, his name is scarcely known. Nor need we go back to the early ages of the Church; for in many places in our own land where Christ was once preached, nothing is now heard but Socinian heresy or heathen morality. The ignorance of the preachers, the blindness of the hearers, and the unprofitableness of the ordinances, concur in establishing the melancholy truth affirmed in our text.] 3. To individuals [If we admit, as we must, that "God will not forsake his people," still we have no evidence that we are his, any longer than we obey his commandments. If we go out from his people, it is rather a proof that we never truly belonged to them. But lamentable is the state of him who provokes God to leave him for as soon as ever God deserts him, an evil spirit will enter into him; yea, perhaps seven spirits, worse than ever before inhabited his soul, may take possession of him, and reduce him to a more awful state of bondage than he ever before experienced. Hardness of heart, searedness of conscience, and probably an abandonment of all religious profession, with painful apprehensions of death and judgment, will be the bitter fruits of such a dereliction, which at last will issue in an aggravated and eternal condemnation.] Let us then attentively consider, II. How we may avert it from ourselves— b Compare Micah iii. 6, 7. Isai. vi. 9, 10. Amos viii. 11-13. c 1 Sam. xii. 22. e 1 Sam. xvi. 14. d 1 John ii. 19. f Luke xi. 24-26. We cannot pretend to specify all the means which are to be used; but we will notice some of the most important: 1. Let us abstain from that which will drive God from us [Sin is "that abominable thing which his soul hates;" and, if we wilfully indulge it, he will shew his abhorrence of it, by hiding his face from us, and withdrawing from us his blessing. He has said, that his "Spirit shall not alway strive with man.' And it is certain, that we may "grieve his Spirit," till we altogether "quench" his sacred motions. Let us then turn, not only from open, but from secret sin. Let us "purge out that leaven, that we may be a new lump." For though God will "not be extreme to mark the unallowed infirmities" of our nature, he will shew his indignation against hypocrisy, however refined it may be in its nature, or specious in its appearance.] 2. Let us notice the very first intimations of his displeasure [God does not utterly forsake the soul at once: he testifies his displeasure in a variety of ways, before he finally forsakes us. As, in withdrawing from his temple of old, he descended from the mercy-seat to the threshold; and then went from the threshold to the court; then from the court to the door of the east gate; and, lastly, from the gate to the mountain: so, in his departures from Churches or individuals, he gives notice of his intention, that we may repent us of our evil ways. He ceases to manifest himself to us; he gives us up to the dominion of our former lusts; he embitters our state by forebodings of our future doom; and, when he cannot prevail, he "gives us over to a reprobate mind'," and leaves us to fill up the measure of our iniquities. Let us turn then at his first reproof," that, instead of "taking his Holy Spirit from us,' may "pour it out upon us" in richer abundance *.] he may 66 3. Let us guard against secret departures from him [It is rarely, if ever, that God leaves us, unless we first leave him. He has laid down this as the rule of his conduct; "I am with you, while ye be with me: if ye be with me, I will be with you; but if ye forsake me, I will forsake you'." If we trace all our darkness and distresses to their proper source, we shall find that they originate in our own unfaithfulness. Let g Job xx. 4—7. h Ezek. ix. 3. and x. 18, 19. and xi. 23. k Prov. i. 23. 1 2 Chron. xv. 2. us then watch against a neglect of secret duties, or deadness in them. Let us "give ourselves to the word of God and prayer." Let us "stir up ourselves, to lay hold on God";" and, with a holy boldness, say, like Jacob, "I will not let thee go"." In this way we may detain him, and secure his continued presence: or if, "in a little wrath, he hide his face from us for a moment, with everlasting kindness will he have mercy upon us."] m Isai. lxiv. 7. n Gen. xxxii. 26. 。 Isai. liv. 8. MCLXVII. BRINGING FORTH FRUIT TO OURSELVES. Hos. x. 1. Israel is an empty vine; he bringeth forth fruit unto himself. IN order to judge aright of our actions, we must examine the principles from whence they proceed. Ignorant as we are of men's real motives, we invariably endeavour to discover them even in courts of judicature; and pass sentence, not so much upon their actions, as on their intentions. Nor does any one disapprove of this method of estimating men's conduct, provided only there be sufficient ground for discovering the real sentiments and wishes of their hearts. Now, if this be a proper mode of judging with respect to each other, we should certainly try our own actions by the same rule; since they will most assuredly be estimated according to this rule in the day when we shall stand before the tribunal of God. In the words before us, God passes sentence, as it were, on the Israelites, not so much for the form and matter of their services, as for the dispositions they exercised in the performance of them. And, as he does the same with respect to us, it is of importance to ascertain, I. When we may be said to bring forth fruit to ourselves- By the law of our creation we should regard nothing but the glory and authority of God. But, through the corruption of our nature, we have cast off God, and exalted self into his throne. We manifest that we do this, 1. When self is the principle of our actions [It is but too evident that unregenerate men act in an entire conformity to their own will, without ever considering the will of God. If in any thing they seem to oppose their own will, they do so, not from a regard to his authority, but from some selfish principle of carnal hope or fear. If we would persuade them to any course of conduct, we find that the simple declaration of God's mind and will has no effect on them whatever; and that we must have recourse to carnal and temporal considerations, if we would succeed with them. Moreover they wish that others also should consult their will, rather than the will of God: and thus they shew not only that they are a god unto themselves, but that they would gladly be a god also to their fellow-creatures; and have their will more respected than the will of God. What can be a proof of bringing forth fruit to themselves, if this be nota?] 2. When self is the measure of our actions [Many are willing to be almost Christians; but few wish to be altogether so. Herod would part with many things; but not with his Herodias. The Young Man would follow Christ at all events, as he thought; but could not be prevailed upon to sell his estate, and give it to the poor. Thus, if the attending at the house and table of the Lord, if the abstaining from gross sins, and the exercising of benevolence to the poor will suffice, many will be content to pay the price: but, the renouncing of all sin, and the walking in the narrow path of holiness and self-denial, are too irksome a task: and if they cannot maintain an interest in Christ on lower terms, they determine to part with him. Now what is this, but to make their own ease the measure of their obedience, when they ought to have no other measure than the word of God? whereas the true Christian wishes to "stand perfect and complete in all the will of God."] 3. When self is the end of our actions [God's command is, that "whatever we do, we should do all to the glory of God." But what if we be studying how to advance our own reputation or interest in the world? What if, like Jehu, we be actuated by pride, when we profess to be doing the Lord's workd? What if, even in religious duties also, we be seeking to establish our own righteousness, or to gratify only some selfish principle? In all these cases we a Col. ii. 23. b Matt. xix. 21, 22. c 1 Cor. x. 31. are justly involved in that censure, "All men seek their own, and not the things that are Jesus Christ's1."] To shew the evil of such conduct we shall proceed to point out, II. In what respects, they who do so resemble an empty vine The similes of Scripture, if strained and perverted, are made disgusting; but, if soberly and judiciously illustrated, they are replete with useful instruction. Now, without fear of straining this simile, we may observe, that they, who bring forth fruit to themselves, resemble an empty vine, 1. In its nature [A vine is a proper emblem of fruitfulness; but an empty vine, in a country so famous for its vineyards as Palestine, gives one a very strong idea of barrenness. Hence, when God was complaining of his people's unfruitfulness, he compared them to a vineyard, which, after the greatest pains and cost bestowed on its culture, brought forth nothing but wild grapes. In this view, an empty vine marks the depraved nature of those, who, notwithstanding all the labour with which they have been cultivated, remain "barren and unfruitful in the knowledge of the Lord:" who, instead of being "filled with the fruits of righteousness to God's praise and glory," can rise no higher than self, nor do one single act that is pleasing and acceptable to God.] 2. In its use [A barren vine is the most worthless of all things: other trees may be made useful in some way; but neither root nor branch, nor even the trunk, of a barren vine is good for any thing. Such worthless creatures are they who bring forth no fruit to God. They may indeed be good members of the community; but, as to all the great ends of their creation, they are of no use whatever: they bring no glory to God; they advance not the spiritual welfare of those around them; they attain not to any measure of the Divine image. There is not any thing in the whole creation that does not answer the ends of its formation better than they. Well does our Lord compare them to "salt, which, when it has lost its savour, is unfit even for the dunghilli."] 3. In its end f Phil. ii. 21. g Isai. v. 4. |