tunities; present sufferings; and horrible prospects of eternal wrath! O may we check these roving imaginations and wicked thoughts before it be too late!

Wicked and vain thoughts should be hated and abhorred, because they are a dishonour to our nature, and degrade us in the sight of God. They sink us lower than the brute creation, and make us like devils, whose thoughts are always evil. There is nothing in them of the great and noble; but every thing of the mean and contemptible. A good man is elevated by his thoughts; but the thoughts of a bad man lay him in the dust. The one rises above the world; the other sinks below it: the one resembles an angel; the other is like a fiend.

III. HOW MAY THESE THOUGHTS BE PREVENTED?

Pray for a clean heart. He who tries any other method of correcting his thoughts, enters upon his work at the wrong end; and endeavours to remove the effect, without a removal of the cause. While our na

ture is unclean, every prudent maxim to direct our thoughts is utterly useless and unavailing.

Love the law of the Lord. David says, in this verse, "Thy law do I love." That law will furnish us with fine materials of thought, and direct us how to think to the best advantage. And he who meditates in that law day and night, will exclude many vain thoughts from his heart. Examine every thought as it springs up in the mind. If it be good, nourish it; but it be evil, resist it on its first appearance. This will give us great advantage in all our conflicts, because these thoughts are weak at first, but they grow strong by indulgence. The first attack is easy. Those which follow are exceedingly difficult.

Seek help from God. We are weak, but he is strong. Ask for his grace with importunity, and it shall be given. When the Lord helps us, hard things are easy; but when we work in our own strength, we are soon overcome. God giveth the victory to his saints; and his saints give him the glory.

Endeavour to acquire the habit of close thinking. This will fix the attention, and prevent those light and airy thoughts which so frequently carry our minds into the regions of vain imagination; and it will be of great use in the affairs of business, in the pursuits of literature, and in religious inquiries. Then the mind will be fully occupied with regular and useful thoughts, on subjects of the highest importance to man.

Bring every thought into captivity to the obedience of Christ. He is our Lord and Master; and he should govern both the inward and the outward man. When we look to him by faith, his Word and Spirit lead our thoughts to good and useful subjects; and then we think, and speak, and act to his glory.

To conclude: While our thoughts are wise and pure, neither wicked men nor evil spirits can do us any harm; and therefore our greatest care in the government of our hearts and lives should be directed to our thoughts. Every attempt to suppress vain thoughts, when made in the strength of the Lord, will be crowned with complete success. May the meditations of our hearts be acceptable in thy sight, O Lord, our strength and our Redeemer! Amen.

SERMON CXVII.

THE PARABLE OF THE BARREN FIG-TREE.

Behold, these three years I come seeking fruit on this fig-tree, and find none: cut it down; why cumbereth it the ground? LUKE Xiii, 7.

WHEN high privileges are afforded, either to individuals or to nations, great improvements are expected; and the expectation, being founded on the fitness of things, is highly reasonable. Trees which are planted in a good soil should bear more fruit, and of a better quality, than those which grow in barren deserts; and, by parity of reason, men who are placed in favourable circumstances should bear much good fruit.

The design of our Lord in this parable was to reprove the Jews, who, notwithstanding their unparalleled privileges, had not brought forth fruit to the glory of God; and also to warn them of that punishment which divine justice was about to inflict upon them as a sinful nation, and as a fallen church. The measure of their iniquity was nearly full; but the punishment was delayed through the intercession of the Vinedresser.

We shall endeavour to explain and to illustrate this parable, under the following general heads.

I. THE FIG-TREE PLANTED IN A VINEYARD, DENOTES THE MORAL AND RELIGIOUS PRIVILEGES OF THE JEWISH CHURCH.

That church was planted in a sacred enclosure; and that enclosure was the protection of Almighty God. Their most potent enemies could not break in upon them, either by force or fraud, without his permission. Had not that been the case, the numerous and powerful nations by which they were surrounded would have torn them up by the roots. And the Christian church is now protected by the same power. is a fact of great importance to true believers; and an encouragement under every threatening danger.

This

The soil in which the Jews were planted, like that of a rich vineyard, was a fine emblem of their privileges. Those privileges included a revelation of the Divine will in the holy Scriptures of the Old Testament; ceremonial laws, which pointed to the Messiah; a moral law, which laid down the duties of morality; and judicial laws, for the regulation of national affairs. But Christians surpass the Jews in privileges. They have the holy Scriptures of the Old Testament and the New; enlightened pastors; and a pure spiritual worship. Both churches have been highly favoured, though in different degrees; and both have had means of abundant fruitfulness.

But, besides the sacred enclosure and the fruitful soil, great pains were taken with the Jewish church by the Vine-dresser. He taught them the right and good way; he warned them of danger; and he

encouraged them in the path of duty. The same things have been done for the Christian church by the ministry of the Word, and by the influences of the Holy Spirit. Thus the Lord may say, as in the days of old, "What could have been done more to my vineyard that I have not done?" Isai. v, 4.

II. HE WHO PLANTED THE FIG-TREE IN HIS VINEYARD, AND APPOINTED THE VINE-DRESSER TO WATCH OVER IT, EXPECTED IT TO BEAR FRUIT.

When we consider what God did for the Jews, and what he has done for Christians, we conclude that he might expect fruit both from the one and the other. But what kind of fruit does he expect? This may be determined by the privileges which he confers; for he does not reap where he has not sown, nor does he gather where he has not scattered. On this principle, he does not expect any fruit but such as we are able to bear. This we shall illustrate by the following observations:

When he gives men light to discover their sins and follies, he expects them to bring forth fruit "meet for repentance;" and that implies a sorrow for sin, and a turning to God. Without repentance, the light which shines upon a sinner produces no good results; but adds to his guilt and punishment, both in this world and that which is to come. This awful truth was often declared to the Jews by the holy Prophets; and it is announced to us by our faithful Ministers.

True penitents are expected to bear the fruit of a living faith. Without this, the light of the Gospel shines on them in vain; and after all the offers of grace, they remain in their sins. We cannot believe without the assistance of the Holy Spirit; but his help is always at hand when we desire to repose confidence in the Saviour of the world; and when we put forth our feeble strength in this important work, he enables us to believe with the heart unto righteousness.

As Christian believers, we are expected to bear all the fruits of piety. These fruits include prayer and praise; reverence and love; trust and confidence; a pure spiritual worship; and every other duty that we owe to God. If we neglect these, we are like the barren fig-tree, and mere cumberers of the ground.

Under the influence of grace we should bear the fruit of holy tempers; such as humility, meekness, patience, gentleness, and love. These have always been expected in professors of religion, whether Jews or Christians; and where they are wanting, there is no genuine religion in the soul. It is a contradiction in terms, to say, A man is good, but he has a bad temper; for if his tempers are not brought under the control of grace, he is not a new creature in Christ Jesus.

The fruit of good words, or holy conversation, has always been expected from those persons who have been planted in the vineyard of the Lord. Their conversation on religious subjects should be instructive and edifying; and when they converse on other subjects, their words should be those of truth and soberness.

But, lastly, they should bear the fruits of righteousness, mercy, and general benevolence. They should render to every man his due; pity and relieve the sons and daughters of affliction; and do good to all Then they may be called trees of righteousness, the plant

men.

ing of the Lord;" and he is glorified in the fruit which they bear. Isai. Ixi, 3.

III. BUT THE PLANTER OF THE FIG-TREE SOUGHT FRUIT THEREON, FOR THREE SUCCESSIVE YEARS, AND FOUND NONE.

His eyes look on every fig-tree in the vineyard, to see whether it be fruitful or barren; and, to lay aside the figure, he knows the state and conduct of every religious professor. The thoughts, tempers, and conduct of all lie open to his sight; and to suppose either that he is ignorant of human conduct, or indifferent about it, is a dangerous error.

The three years in which he sought fruit are differently applied. Some apply them to three periods in the Jewish history: namely, that which passed before the Babylonish captivity; that which extended from the captivity to the coming of John the Baptist; and that which extended from the appearance of John to the death of Jesus. But this is fanciful. Others apply these years to the public ministry of Christ; but this is objectionable. The fact is this, the fig-tree generally bears fruit within three years after it has been planted; and the meaning is, the Jews had been so long barren that there was no hope of their fruitfulness.

Fruit had been sought in the Jewish church; but it had not been. found. They had leaves, or an outward profession, but no fruit. This was the case with many individuals, and indeed with the nation in general. And this is the case with many professors in the Christian church. What good fruit have we brought forth? We have had opportunities; and we have made good resolutions; but we have remained barren. But what are the causes of barrenness? We should know these, and put away the cause, that the effect may cease.

One cause of barrenness is unbelief. We do not give entire credit to Divine Revelation; we do not trust in Christ; we doubt the promises of God; and we disbelieve his threatenings. This has a deadly influence both on inward and outward religion; and this evil heart of unbelief, in departing from the living God, must be taken away before we can be fruitful in holiness.

Barrenness is caused by the indulgence of pride. When we think and speak highly of ourselves, and desire others to think and speak highly of us, we bring forth no good fruit. In this state we love the praise of men more than the praise of God; and what we call our good works, are done to be seen of men. In this vain show, and hypocritical display, we remain barren and unfruitful.

Another cause of barrenness is improper company. When we voluntarily mix with sinners, we fall into sin; for "evil communications corrupt good manners." 1 Cor. xv, 33. The example of sinful men corrupts the heart and life, draws the affections from God and heaven, and leaves the soul in a state of darkness and death: and when we associate with them, we soon learn to talk as they talk, and to act as they act.

And a love of the world produces barrenness in the soul. When we love wealth and pleasure, rather than grace and goodness, how can we he fruitful in works of piety and morality? Worldly prosperity has

ruined thousands. While they were poor, they were simple and sincere ; but when the world crept in, they were "corrupted from the simplicity that is in Christ." 2 Cor. xi, 3.

IV. THE PLANTER OF THE FIG-TREE ORDERS IT TO BE CUT DOWN, BECAUSE IT CUMBERETH THE GROUND.

This tree bears no fruit; it cumbereth the ground; "cut it down!" What an awful reflection it is, that the God who created us, who redeemed us, and who has blessed us, should require us to be cut down! This sentence was passed upon the Jews; and it was fully executed after the lapse of a few years. They were spared a short time after the Prince of Life was crucified; but they did not repent. And the sentence will soon be passed on all unfruitful professors. Art thou a barren fig-tree? Perhaps God is saying, even now, "Cut it down!" Spare us, good Lord, through the intercession of thy Son; and may we become fruitful in every good word and work!

The barren fig-tree cumbers the ground, occupying the place, and taking the nourishment, of a better tree. Cut it down, that there may be room for a tree that may bear fruit. Thus the Jews were cut down, and the Gentiles were planted in the vineyard; and we may be cut down, that others may be planted in our place. Alas, how many trifling professors may be found who abuse privileges that might be improved by other persons! We have reason to fear that the candlestick may be removed out of this place, except we repent. Rev. ii, 5.

V. BUT THE VINE-DRESSER INTERCEDES FOR THE FIG-TREE. The intercession of the vine-dresser is a fine representation of our Lord's intercession, both for Jews and professing Christians. Through him the Jews were spared about forty years after he departed out of the world; and through him we are spared to the present hour. But while he continues to plead for us, we should "search and try our ways, and turn again to the Lord." Lam. iii, 40.

Further means of improvement are proposed by the vine-dresser. "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." Thus he strove with the Jews by the instructions, reproofs, and warnings of the holy Apostles; and thus he strives with us by the agency of the Holy Spirit, and by the ministry of the Word.

If the Jews had brought forth fruit, all would have been well with them: they would have been spared; and God would have been glorified. And if we bear fruit, all will be well with us: our privileges will be continued; and we shall be holy and happy. But the apostolic age was the last dispensation of grace to the Jewish church, and when it passed away unimproved, they were cut down; and we who are spared a little longer, through the intercession of Jesus, may soon be cut down as cumberers of the ground.

Final barrenness will lead to final ruin. When Jesus gives us up, we shall be cast out of the church; we shall be shut out of heaven; and we shall be cast into hell. And this day our honoured, but insulted Saviour may give us up for ever. It will be of no use to plead that we