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When we are told that God expects fruit and is disappointed, we must remember that such language is not strictly applicable to him, for he is acquainted with every future event, and therefore cannot hope for what he does not obtain; but is used in accommodation to our mode of speaking, and intimates merely that God had reason to expect fruit; and that had he, like us, been destitute of fore-knowledge, he would have expected fruit from those whom he had placed in such favourable circumstances, and would have been disappointed when he did not receive it.

5. The fig-trce was in danger of being cut down for its barrenness. Then said he unto the dresser of his vineyard, behold, these three years I come secking fruit on this fig-tree, and find none; cut it down; why cumbereth it the ground?' It is said that every fig-tree, in Judea, if not altogether barren, bare fruit at least once in three years. The proprietor of the fig-tree is greatly displeased, and appeals to the vine-dresser if he had not reason to be provoked. Behold, these three years I come seeking fruit. Though I am not extravagant in my expectations; though I seek only fruit, not much fruit; though I have long had patience with this tree; though I have come three dif ferent times, year after year, yet I am still disappointed; cut it down; why cumbereth it the ground? why does it occupy the place of a fruitful tree?'

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To the Jewish nation, God had vouchsafed three seasons of grace; the first before the Babylonish captivity; the second, immediately after it; and the third, in the days of our Lord. From his threatening to deprive them of his favour and protection, it is evident that they were in as imminent danger of destruction as the barren fig-tree. Our Saviour's contemporaries, before the parable was delivered, had enjoyed his personal ministrations about three years. That those who rejected him were in great danger, you will see, by attending to the 11th chapter of Matthew, in which he denounces his judgments against Chorazin, Bethsaida, and other cities where his mighty works had been performed.

To us, God has come not only three, but twenty, thirty, or fifty years, seeking fruit. If he has found none, has he not good reason to be offended, and to say "Cut them down?" Is it not surprizing that he has so long had patience with us, and has not before now executed upon us his threatenings? At present, the axe is laid to the root of the trees, and every tree that bringeth not forth good fruit, is in danger, every moment, of being hewn down, and thrown into Hell-fire.

6. The fig-tree was spared for a time, by the intercession of the vine-dresser; and he answering, said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it.' Had at the vine-dresser interfered, it would have instantly been out down; but by his interposition it was spared for another season;

during which, no means for rendering it fruitful were to be left untried.

How similar to the condition of the fig-tree was that of Israel in the wilderness, when Moses interceded for their preservation! The High Priest of our profession often interceded for the Jewish nation, for the sake of the godly remnant, and of his progenitors according to the flesh. Judgments were inflicted, to rouse them to consideration; and mercies. were conferred, to allure them to obedience.

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Christ intercedes for the preservation of the elect in a state of nature, and enforces his petition by this argument, that divine grace will be conspicuous in saving them, and rendering them fruitful. He intercedes for the preservation of others, and enforces his petition by this argument, that they will be the more inexcuseable if they remain impenitent, while God's justice and long-suffering will be illustriously displayed to every spectator of their conduct and fate. He has said, indeed, I pray not for the world, but for them which thou hast given me out of the world.' The world is not the ultimate object of his intercession; but, in consequence of his interceding for his people, many blessings are conferred upon the world at large. The righteous and the wicked are so intimately connected in society, that it would be impossible, in the present state of things, to bestow certain benefits on the former, to the exclusion of the latter. As Abraham of old interceded for Scdom, for the sake of Lot, so Christ intercedes for an ungodly world, sinful nations, and wicked towns, for the sake of his chosen people residing in them.

7. If the fig tree produced fruit during the time it was spared, it would be preserved, notwithstanding its former barrenness, and all concerned would be well pleased: If it bear fruit, well.' Had the Jewish nation cordially received Christ and his Apostles, repented of their transgressions, and turned to the Lord, their destruction would have been prevented. *

Yes, Sinners, who may happen to read this paper, were you cut off in your sins and dismissed to Hell, you would find no place for repentance; but, while you are in the land of the living, you are in the place of hope. However long you have rejected Christ and his salvation, however numerous and precious the seasons of grace you have misimproved, yet, if you now believe in Christ, your past unfruitfulness will be pardoned, and your future misery will be prevented, if you bear fruit, well. If you bear fruit, God will be well pleased. Had the fig tree been fruitful, its owner would not have been dissatisfied; but would have regaled himself with its produce. Though God stands in no need of you or your services, yet he delights in faith and holiness. If you bear fruit, Christ, the great vine-dresser, will be well pleased; for he said to his disciples, 'I have chosen you and or

* Psalm lxxxi. 18, 16. Matt. xxii. 37.

dained you, that you should go, and bear fruit; and that your fruit should remain.' If you bear fruit, angels and the redeemed, in glory will be well pleased; for there is joy in Heaven over one repenting sinner. If you bear fruit, ministers and your fellowChristians will be well pleased; for nothing grieves them so much as to see them barren; and nothing would gladden their hearts more, than to behold you bringing forth the fruits of righteousness. If you bear fruit, your own soul will be well pleased; for wisdom's ways are ways of pleasantness, and her paths are paths of peace. In short, all concerned will be well pleased. None will be displeased but the Devil, and those who, like him, are your enemies, and are seeking your everlasting destruction.

8. If the fig-tree did not produce fruit during the time it was spared, its destruction was inevitable. The vine-dresser did not entreat that it should be always allowed to cumber the ground, but only that it should be preserved another year for farther trial; and if it did not produce fruit during that time, even he would consent to its extirpation: If not, then cut it down.'

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The Jews, continuing impenitent, were cast out of the church, and left to walk in their own counsels. About forty years after this parable was delivered, their city and temple were levelled with the dust; and a million or more of the Jewish nation perished.

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These things are recorded to teach us to avoid the rock on which they split. All who follow their example will meet with their fate; for he that, being often reproved, hardens his neck, shall suddenly be destroyed, and that without remedy.' The enemies of the Lord shall perish; they shall be as the fat of lambs; they shall consume into smoke; they shall consume away.' These are the declarations, not of creatures who may have one sentiment to-day and another to-morrow; who are sometimes unable, and at other times unwilling to exccute their own purposes; but they are the declarations of Him who is, from eternity to eternity, of one mind; of Him whose omnipotence enables him, and whose justice, faithfulness, and holiness incline him to execute all his theatenings. Let sinners in Zion be afraid; let fearfulness seize the hypocrite; who among us can dwell with devouring fire? who can dwell with everlasting burnings?'

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ON GROWTH IN GRACE.

But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. - 2 PETER iii. 18.

THERE are two enquiries which demand the serious attention of every disciple of the Lord Jesus Christ: first, Am I in a state of grace-secondly, Do I grow in grace? And the latter.

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question should be repeated frequently, and give birth to diligent and accurate self-examination. The parable of the Talents teaches us, that we must improve the blessings we receive fror God; for the unprofitable servant was condemned, not because he had only one talent, nor because he had wasted it, for, in fact, he carefully preserved it, and produced it when his Lord required, but merely because he did not improve it; so that our Lord sanctions, by two parables, the exhortation of the apostle, which is prefixed, as a motto to this essay. Many of my readers are truly converted to God; others of them are not. This paper, however, may be useful to both classes; for the remarks which may assist some to ascertain whether they are growing in grace, may enable others to determine whether they are in a state of grace.

I propose briefly to investigate the two following questions:1st, What are the best and most satisfactory evidences of growth in grace? and, 2dly, What are the surest and most efficacious means to grow in grace?

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It is sufficient to compare your present state with the Christian character, as displayed in the word of God, to determine whether you are sanctified or not; and you may safely decide in the affirmative, if you discover in yourself the distinguishing marks of the true Christian; but, if you would decide whether you are growing in grace, and whether your growth be slow or rapid, you must compare the present state of your soul with its state at some preceding period, e. g. three, six, or twelve months ago; and the difference between your spiritual condition then, and your spiritual condition now, will determine whether you are a growing or a declining Christian. Let me, however, interpose this caution:-The comparison rust include the general state of your soul, not merely your occasional feelings. A lively Christian is sometimes dull; and, at times, a dull Christian is lively; but these deviations from the general tenor of your feelings, afford no criterion to judge by.

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The principal evidences of growth in grace are these:. 1st, Clearer and more enlarged views of the gospel. apostle lays great stress on knowledge, and seems to consider increase of knowledge as being closely connected with increase of grace. It is true, knowledge is sometimes unsanctified. There are professors whose minds are well informed, yet whose hearts and lives are awfully depraved. They are the express image of Satan; and I consider the gentrine conversion of these people to be as rare and unlikely as the conversion of a Sadducee. The knowledge which the apostle speake of, has a powerful effect on our sanctification. It is not the exclusive property of the 'scholar; but may be possessed by the unlettered peasant, in an eminent degice. Jesus Christ, as Lord and Saviour, is the object of it. It includes an impressive sight of the purity and perfection of God; — affecting views of the sovereignty and freeness

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of grace; —that salvation flows spontaneously from God, like water from a fine spring; and its course is directed by the same hand which hollowed out the channels of the rivers, and with the same absolute and sovereign power; correct notions of the person, character, and offices of Christ, as God manifest in the flesh, and the only Mediator, who is anointed Prophet, Priest, and King; accurate ideas of the atonement which he made upon the cross, which completely satisfied divine justice, and entirely removed every obstacle to our salvation from that quarter; proper sense of the encouragement which we individually may derive from it; and distinct conceptions of the reality and tendency of the work of the Holy Spirit. All these are produced by the agency of the Spirit and instrumentality of the word. The enlargement of our knowledge, when sanctified, is immediately felt by all the other graces, and imparts to them a corresponding vigour.

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2. A second evidence of growth in grace is, more humbling and degrading views of ourselves, arising from a deeper sense of the evil of sin; as treason against God, ingratitude to our benefactor, the parent of misery, the destroyer of souls, and the murderer of Christ; and particularly of our own character and desert as sinners. It is true, that where Christians make fresh discoveries of their guilt and depravity, they sometimes suspect that they are relapsing into sin, and returning to the world; when, in fact, the case is precisely the reverse. Stronger convic tions of sin increase piety, though, for a time, they may impair comfort and diminish assurance.

3. Stronger faith is a third evidence, and is proved by a firmer and more simple reliance on the merits of the Lord Jesus Christ; -by a more cheerful and steady dependence on the promises relating both to our temporal and eternal welfare; and by less anxiety about second causes. Our hopes and fears too frequently rise and fall, as Providence assumes a more smiling or menacing appearance. The aspect of Providence is subject to changes, but the promises are immutable; and it is the province of faith to rely, and the prerogative of faith to levy a tribute of comfort on them, and preserve an exalted independence of external appearances.

4. Greater love to God is a fourth mark, demonstrated by the preference given to him before all other persons and things whatsoever. I estimate the degree of love we bear to God, not so much by the keenness of our feelings (for the feelings of some people are dull and sluggish) as by its preponderance over every other affection.

5. Love to God produces love to the brethren because the Lord loves them, and has given them his Holy Spirit. The expanded heart of the Christian feels a benevolent desire for the happiness of all mankind; and he heaves a sigh over the misery of the distant Heathens. The natural affection to his relations, which was implanted in his heart by the hand of his Creator, is

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