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meek will he guide in judgment: and the meek will he teach his way." The same must be said. "For the natural man understandeth not the things of the Spirit of God: neither can he know them because they are spiritually discerned." The nature, the efficacy, the blessedness of this knowledge prove it to be of a divine original. And to this every believer readily subscribes. He may often question whether he is the subject of this illumination; but he never doubts whether God is the source of it. He acknowledges that by his grace he is what he is: and on him who has begun this good work he is depending for the progress and completion of it: “ Open thou mine eyes, that I may behold wondrous things out of thy law. Lead me in thy truth, and teach me for thou art the God of my salvation; on thee do I wait all the day."

The knowledge of which the Apostle here speaks is very distinguishable from mere opinion and speculation; it has to do with the heart. It affects it first in a way of godly sorrow. There is a "broken heart" which "God will not despise:" and here it is produced. They shall look upon him whom they have pierced, and they shall mourn for him, as one mourneth for his only son; and shall be in bitterness for him, as one that is in bitterness for his first-born."-Secondly; it affects the heart in a way of desire. The man longs to appropriate what he discovers. Such earnestness he feels to obtain nothing else. It is called "hungering and thirsting after righteousness." And it is as durable as it is powerful. Instead of being satisfied, it is increased by indulgence: and the prayer constantly is," I beseech thee, show me thy glory."-Thirdly it affects the heart in a way of complacency. The believer not only O that you would think of this! Till God submits, but acquiesces. He submits indeed has revealed his Son in you, you know noto this plan of salvation from necessity for thing as you ought to know. Many are there is no other: but if other methods of proud of their attainments who are mere fools salvation were possible, he would reject them in the view of Heaven. "Vain man would all; he would enter no other refuge; he be wise, though he be born like a wild ass's would build on no other foundation; he would colt."-And here he is ruined. He goes on walk in no other way. His necessity is his without prayer, relying upon himself, and choice. He is not only relieved, but delight-supposing that he is equal to his own direced and so far from being ashamed, he glories: as it is written, "Blessed is the people that know the joyful sound: they shall walk, O Lord, in the light of thy countenance. In thy name shall they rejoice all the day and in thy righteousness shall they be exalted." It also affects the heart in a way of gratitude. We see, we feel that we are not our own, but bought with a price, and bound to glorify God in our body and in our spirit, which are God's. We love him because he first loved us; and cannot but ask, what shall we render unto the Lord for all his benefits towards us? This disposition becomes the source of all cheerful obedience, and animates him in every exertion, and in every sacrifice he is called to make.

"Were the whole realm of nature mine That were a present far too small; Love so amazing, so divine, Demands my soul, my life, my all." IV. We are led to THE AUTHOR OF THIS KNOWLEDGE. It is God himself. "He who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." When Peter had made a good confession, our Lord said unto him, "Blessed art thou, Simon Barjona; for flesh and blood hath not revealed this unto thee, but my Father which is in heaven." The same may be said of every enlightened sinner. The same is said. "All thy children shall be taught of the Lord.” "The secret of the Lord is with them that fear him; and he will show them his covenant. The

tion; and in the greatness of his delusion he eternally goes astray. Whereas the man that is convinced of his ignorance, and feels his insufficiency to understand divine things without a divine teacher, falls upon his knees, and immediately finds an Interpreter, who will lead him into all truth. "This is the way, walk ye in it." The wise and the prudent may sneer at the supposed enthusiasm of such a course; but we know the authority that has prescribed it: "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him."

Are there none here in whom this revelation has been made? Cannot you, with humble confidence, say, "Whereas I was once blind, now I see? I was living without God; God was not in all my thoughts: but I sought and I found him, found him in Christ 'reconciling the world unto himself, not imputing their trespasses unto them.' I was turned from dumb idols to serve the living and true God; and to wait for his Son from heaven.' No longer asking, Who will show me any good? The Lord is my portion,' said my soul, therefore will I hope in him.' And Oh! what a different life have I since led! I have not only heard that a life of communion with God, and of devotedness to him, is blessed, but I have found it so; and I am rejoicing in the hope, in the earnests, in the foretastes of the glory that shall be revealed."

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What a mercy that the doctrine you have been hearing is not an unexperienced truth, nor a truth you have to confess with regard

to others.
You can say, "God, who com-
manded the light to shine out of darkness,
hath shined in our hearts, to give us the
light of the knowledge of the glory of God in
the face of Jesus Christ!"

And for what purpose has he done this? But that you should "show forth the praises of him who hath called you out of darkness into his marvellous light. Ye were darkness, but now are ye light in the Lord: walk as children of the light."

DISCOURSE LXII.

THE BARREN FIG TREE.
(NEW YEAR'S DAY.)

I. "A CERTAIN MAN HAD A FIG TREE This "certain PLANTED IN HIS VINEYARD." man" denotes God. To him every thing be longs. "The earth is his, and the fulness thereof; the world and they that dwell therein." But the Church is peculiarly his, as it is called by his name, and formed to show forth his praise. It is often held forth in the Scripture by a vineyard, while the wide world is as frequently represented by a wil derness. This church, in its external and visible state, is a mixed community; so that among God's people are found wicked men; men who have indeed "a name to live, but are dead ;" and wear "the form of godliness, but deny the power thereof."

This circumstance enables us to answer a question of great importance-Who is intended by the "fig tree" planted in this vine

Lord, let it alone this year also.-Luke xiii. 8. It is impossible to do justice to the cha-yard?-It cannot be a real Christian. All the racter, or even manner of our Saviour as a truly regenerate are fruitful. They are not preacher. But even his enemies exclaimed, indeed equally, but they are really fruitful. "Never man spake like this man." Much of The good ground brought forth in one place the singular interest that he always excited thirty, in another sixty, in a third a hundred in his hearers arose from his perfect acquain-fold: but though it yielded in different protance with human nature; from the tender- portion, every part of it was productive soil. ness of his feelings; from his improvement -The character here intended is a man of present occurrences; and from his com- placed in the external and visible church, mand of imagery. We have often remarked and enjoying all the privileges of such a faa difference between our Lord and men of voured situation. It was once the highly faerudition. When the latter avail themselves voured Jew, to "whom pertained the adop of allusions, they are ambitious of selecting tion, and the glory, and the covenants, and those that do not so much illustrate their the giving of the law, and the service of God, subject, as serve to display their reading and and the promises; whose were the fathers, science they are classical and artificial, and of whom as concerning the flesh Christ rather than familiar and natural; and by be- came, who is over all, God blessed for ever. ing unintelligible to the generality of man- Amen." It is now the highly favoured Chriskind, are unimpressive and useless. But all tian, blessed with all the religious advantages the comparisons of the latter are derived of Judaism, multiplied, improved, perfected: from the common scenes and operations of it is now the highly favoured Briton, born not nature. They are such as all, however igno- only in a land of freedom and science, but of rant, can understand and feel. They are Gospel grace. It is thou who wast brought up constantly to be met with; they become a in a godly family, and favoured with the praysubstitute for books and teachers; they ena-ers, the instructions, the examples, the tears of ble people, wherever they are, to teach themselves, and to find in a field, a garden, a vineyard, nothing less than the house of God, and the gate of heaven.-"He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. Then said he unto the dresser of his vineyard; Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground? And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it and if it bear fruit, well: and if not, then after that thou shalt cut it down."

In this parable Four things require atten-
tion. THE PLANTATION OF THE FIG TREE.
THE COMPLAINT OF THE PROPRIETOR. THE
SENTENCE OF DESTRUCTION. THE INTERCES-

SION OF THE VINE-DRESSER TO SUSPEND THE
STROKE.

pious parents. It is thou who hast a name and a place in his sanctuary, from Sabbath to Sabbath, where" thine eyes see thy teachers: and thy ears hear a voice behind thee, saying, This is the way, walk ye in it, when you turn to the right hand, and when you turn to the left."

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Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, that many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them." Few are aware of the value of such privileges.

Few consider themselves as accountable for the use of them. Few, few indeed! are concerned to improve them.-And thus we find this fig tree, though planted in a rich soil, and where nothing was wanting to make it fruitful, was all barrenness. For observe,

II. THE COMPLAINT OF THE PROPRIETOR.— "Behold," says he to the vine-dresser, "these

three years I come seeking fruit on this fig| leaves, the leaves of profession and appeartree, and find none." Every thing here is ances-he would find many. If it were blosworthy of our notice. His observation, his soms the blossoms of conviction, resolution, disappointment, his patience. attendance on the ordinances of religion, he would discern not a few. But it is fruit"the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God, the fruits of the Spirit, which are love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance." And where will he find these?

His observation: "I come seeking fruit." It marks the attention which God pays to those who are favoured with religious advantages. Indeed, he investigates all his creatures to see what is in them. "His eyes are in every place, beholding the evil and the good. His eyes are upon the ways of man, and he pondereth all his goings. There His patience: "These three years I come is no darkness nor shadow of death where the seeking fruit, and find none." Why did he workers of iniquity can hide themselves." not complain the first year? Why did he not What think you of this scrutiny? Is it not destroy it the second year? Why does he an awful consideration that you always move bear with it to the end of the third? Why? in the view of God? That "he is about your-To teach us that judgment is his strange path and your lying down, and is acquainted with all your ways? That there is not a word in your tongue but he knoweth it altogether? That he searcheth all your hearts, and understandeth all the imaginations of your thoughts?"

God comes among you to see how you are carrying on your business; to see what you are doing with your mercies and your trials; to mark the manner in which you are filling up your relations in life; to observe the formation of your principles, and the cultivation of your tempers.

work-that he delighteth in mercy; that he waiteth to be gracious; that he is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. He has no pleasure in the death of him that dieth. He therefore spares as long as his perfections will allow him, and even then seems to proceed with reluctance; and his dispensations, like his word, say, “How shall I give thee up?" Yet this will be the case. For observe,

III. THE SENTENCE OF DESTRUCTION: "Cut it down; why cumbereth it the ground? Here we see, First, that they who derive no benefit from the means of grace are detrimental. Barren trees not only yield no fruit, but encumber the ground. They take up the room of better trees, and draw off the moisture from others. All of them do this; but the injury is in proportion to their age and their size. Who can tell all the mischief resulting from a long-continued course of worldly

And remember, he is not, he cannot be mistaken in his conclusion. You may err in judging yourselves; you may err in judging your fellow-creatures; but his judgment is always according to truth. You judge after outward appearance, and depend on the declaration of others: but he looketh to the heart, and "needeth not that any should testify of man, for he knows what is in man." Distance of time and of place add to our embar-mindedness or wickedness! Who can imagine rassment in the decision of a disputed fact: how much evil men of ability and authority but all this is inapplicable to a Being that fills occasion by their influence; or how much heaven and earth, and "with whom one day good they prevent by their omissions! But is as a thousand years, and a thousand years every unholy professor of religion, every mere are as one day." What does He think of you! hearer of the word, is an enemy to the welHis disappointment: "I come seeking fruit, fare of mankind and the cause of the Reand find none." This shows us that God not deemer, as he himself has determined: "He only searches for fruit, but expects it from those that is not with me, is against me; and he who receive religious benefits. He knows the that gathereth not with me, scattereth." He goodness of the soil in which you are fixed; impedes the success of the Gospel; he causes and the degrees of culture you have received. the adversaries of the Lord to blaspheme; He forgets none of your privileges, nor his he grieves the godly; he discourages minispains. In his book are written all your ta- ters; he justifies the wicked, and makes them lents, and all your opportunities. He has re- conclude that religion is either hypocrisy or corded when the Gospel came to you, and a dream. He deprives others of spiritual adhow many sermons you have heard. For vantages. He hears in vain the sermons that these are not only mercies which you are re- would convert others. He engrosses the quired to acknowledge, but means which you means which would otherwise be employed are expected to improve: they are given for upon persons who would bring forth their this purpose, and by this purpose you will be fruit in its season. "If the mighty works judged. But though his expectation be so which have been done in thee," says our Sarighteous and reasonable how often is it frus-viour, speaking of Capernaum, "had been trated! For what does he look after? If it done in Tyre and Sidon, they would have were lies, oaths, slanders, drunkenness, ava- repented long ago, sitting in sackcloth and rice he would find enough. If it were ashes."

a man not only preaches, but prays. He can say with Paul, I seek not yours but you. He knows what it is to weep in secret places for their pride and unbelief, and so far is he from desiring the evil day, that he longs to avert the dreadful blow he foresees; and fearing lest any indifference of his should have caused their unprofitableness, he engages to use renewed and increasing diligence in future.

But, above all, it is the language of Jesus, the mediator of the new covenant; the mediator between God and man. He makes intercession for the transgressors; he prayed for his murderers even in death: "Father, forgive them: for they know not what they do."

First. He pleads for the suspension of the

Secondly. Unprofitableness under the means of grace is exceedingly provoking to the Most High. And can we wonder at this when we consider what a waste it is of time; what an abuse it is of privilege; what a contempt it is of the divine goodness; what a disregard it is of the soul and eternity! Sin is to be estimated not by its grossness, but its guilt. And what aggravates guilt? The light we possess; the obligations we are under; the restraints we break through. "He that knoweth to do good, and doeth it not, to him it is sin. And that servant, which knew his lord's will, and prepared not himself, neither did eccording to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomso-stroke. "Let it alone this year also." Thou ever much is given, of him shall be much re- hast borne with it long, I own, already; oh! quired and to whom men have committed bear with it a little longer.-And why is he much, of him they will ask the more." Up- so desirous of sparing the sinner a little on this principle it is easy to see that there longer in this world? Because, in order to is not, there cannot be a wretch upon the our having the grace of repentance, it is neglobe so guilty as the man that enjoys the cessary that we should have space for reprivileges of the Gospel, and remains un-pentance: because while there is life there is righteous still. He has no cloak for his sin: its commission is without excuse; and its punishment will be without alleviation. It will be more tolerable for Sodom and Gomorrah in the day of judgment than for such. The hell of a heathen, or of a Jew, will be nothing, compared with that of a Christian. Thirdly. God possesses justice as well as mercy; and though he bears long, he will not bear always. "Sentence against an evil work is not executed speedily;" and, as the consequence, the heart of the sons of men is often fully set in them to do evil. But how absurd, as well as dangerous, is such perverse reasoning! Is forbearance forgiveness? No -nor even connivance. God is of purer eyes than to behold iniquity; and in due time he will rise and prove it. "These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes. Now consider this, ye that forget God, Ïest I tear you in pieces, and there be none to deliver." The husbandman at length orders the spade to be laid down, and the axe to be brought.-Cut it down, why cumbereth it the ground? But we have,

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IV. THE INTERCESSION OF THE VINE-DRESSER imploring a limited suspension. Lord, let it alone this year also, till I dig about it, and dung it: and if it bear fruit, well: and if not, then after that thou shalt cut it down." Whose language is this?-It is the language of a Christian in favour of an irreligious relation-of a father pleading for a child; a sister for a brother; a wife for a husband; all saying with Esther, How can I bear the destruction of my kindred!"-It is the language of a minister pleading for his people. Such

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hope; but "when once the master of the house is risen up, and hath shut to the door," opportunity is over, importunity vain.

Secondly. He engages to use additional means to produce fertility. "Till I dig about it and dung it." The word shall be preached with more fervour than before. The minister shall be particular in describing his case, in alarming his fears. Friends shall warn, admonish, invite. Conscience shall awake and reprove. Disappointments shall show him the vanity of the world. Sickness shall invade his frame. Death shall enter his family and sinite a connexion by his side. The day in which he lives shall be dark and cloudy. He shall hear of "distress of nations with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and after looking for those things which are coming on the earth: for the powers of heaven shall be shaken." And can he retain his ungodliness through such a year as this?

Third. Here is the supposition of future produce. "If it bear fruit, well." The word well is not in the original: there we find nothing but an awful pause. If it bear fruit

-Then, it might be said, thy design will be fulfilled, my prayer will be answered, the tree will be continued. Our translators have properly enough supplied the wordwell.-Well for the owner: "for herein is my Father glorified, that he bear much fruit." -Well for the vine-dresser, as his labours will be rewarded.-Well for the vineyard: it will be adorned, and enriched, and replenished, where it was cumbered before.-Well for the tree itself, as it will escape the punishment of barrenness, and obtain the blessing of fruitfulness.

Fourthly. Here is the doom of final im

penitence. "If not-then-after that thou | and spirits? Alas! who can take a farewell shalt cut it down." It not only announces glance of the departed period of time, withthe certainty of the event, but expresses his out many a tear and many a sigh→

own disposition with regard to it. He even craves but one year more; and confesses that, after this fresh instance of the Proprietor's patience and his own pains, he cannot-he will not oppose the execution of the sentence. He will interpose no longer.

"What have I done for him who died

To save my wretched soul?
How have my follies multiplied,
Fast as my minutes roll!

"Lord, with this guilty heart of mine,
To thy dear cross I flee;

And to thy grace my soul resign,

To be renew'd by thee."

But I must address those of you in particu lar who have begun a new year without a new heart. Let me expostulate with you. You have long enjoyed the means of grace. The husbandman came three years to inspect this fig tree-but God has come twenty

There is something in this tremendous beyond all expression! We see in it even the patience of the Saviour exhausted; and his mercy not indeed delighting, but acquiescing in our misery. The refuge open to us before, in every danger, is now closed. While he was our friend, we always had a resource; bet the "Lamb of God is become the Lion of thirty-forty-fifty-sixty-is it possible that the tribe of Judah;" the "great day of his wrath is come; and who shall be able to stand?"

Here the parable breaks off. We want to know more, but in vain. Particularly we want to know whether another year was granted in answer to this importunity. But all is silence; wise, righteous silence; quite in agreement with the whole Scripture, which nowhere tells you that God will give you another year-another week-or even another day.

we can go further?-Yes, even seventy years-to some of you, and yet after all has found no fruit!-You have heard of the danger of unprofitableness under religious advantages; you have heard that "the axe is now laid to the root of the tree; and every tree that bringeth not forth good fruit is hewn down and cast into the fire." Many have been cut down during the past year in their sins: many, oh dreadful exchange! have been sent to hell from the very house of God: some perhaps less guilty than you, and to whose destruction you were the means of contribut

enter on another year. Ah! perhaps this is the year, the very year, for which the vinedresser has been pleading. Perhaps he has said, Grant this, and I will not ask for another hour! Perhaps upon this revolution of time all your eternal interest is suspended—and if you are not saved this year, you are lost for ever! Perhaps at the end of this year, if you are not removed from this world, you may be abandoned of God, who, as you would have none of him, will give you up to your own heart's lust, to walk in your own coun→ sel.

We want also to know whether, if the boon was granted, the tree became fruitful—ing. But you are spared, and you live to but all is silence. If we judge from facts in general, it remained the same. If the Gospel does not succeed at first, it frequently never succeeds at all. There is a hardening of the heart through the deceitfulness of sin; and there is also a hardening of it by the means of grace. The latter perhaps is the most dreadful and hopeless of the two! Truths never heard may meet with the former and alarm him: but the other can hear nothing new; the cross, heaven, hell, eternity, the threatenings of the law, the promises of the Gospel-all these have expended their force upon him in vain. We know that with God all things are possible. Oh! seize this last, this trembling hope, and, seeking the Lord, "while he may be found," say, "Lord, save; I perish!"

The subject leads me to address even those of you, who are not only planted in the vineyard, but are alive unto God through Jesus Christ our Lord. It is a mercy that you are not wholly barren; but must you not acknowledge that you have brought forth very little fruit? Will it bear any comparison with your profession and your advantages? To lead you back no farther than the year we have just closed. How have you redeemed your time! What additions have you made to your knowledge? What faults have you corrected in your tempers? What good have you accomplished by your influence or by your example? How have you served your generation? How have you glorified God in vour bodies

One thing is certain: "there is no work, nor device, nor knowledge, nor wisdom, in the grave whither thou goest; and therefore, whatsoever thy hand findeth to do, do it with thy might." And since you know not what will be even "on the morrow," pray, with David, "Lord, so teach us to number our days, that we may apply our hearts unto wisdom."

And what is wisdom? Wisdom is a relative thing; and this is so true, that what would be wise for one man to do, would be folly in another. The question then is, What would be a wise part to act, considering the circumstances in which you are placed? Now what does common sense teach us in other cases? If a man has an important journey to take, his wisdom consists in preparing for it. If a man be in imminent danger from an overhanging precipice, he would do wisely to flee. If a man be labouring under a threaten

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