third time in which he had been so deceived. He had come three years at the time or season when the figs ripen, expecting, no doubt, that he should be amply rewarded for his toil in the abundance of the fruit; but in each instance he was doomed to disappointment. There was nothing extravagant in his demands-he only sought for that which he had a right to expect. It is said, that every fig tree in India, if it is not altogether barren, will bear fruit at least once in three years; but this fig-tree was unfruitful for three years. Some suppose that, by the allusion here made to three years, the Saviour refers to the different periods in which God had in a more especial manner warned the Jewish nation in order that they might bring forth fruit. Others suppose that it may allude to the three years of Christ's public ministry, when the same people were warned and invited to forsake their sins, and to avert the fearful judgments which the righteous Lord had denounced against them. But to my mind it appears to be merely expressive of the long-suffering and patience of God, in not destroying these unfruitful and profitless children of men. For what ages did he exercise his long-suffering and forbearance towards the Jewish nation, although they had become so profitless and useless! and in like manner he spares multitudes of worthless and barren professors even now. He comes year after year seeking fruit and finds none; still his patience bears with them, and his wrath does not cut them down. If he were to act in the way in which we ourselves are accustomed to do. If he were to proceed upon those principles which, in the main, regulate our conduct, what multitudes would be cut down; which of us should escape? It is to be feared that in the present day there are many who are satisfied with a mere profession of religion without any fruit; like this fig-tree they are placed in the vineyard-they enjoy the labour and toil of the husbandman, and yet they are no better than this barren fig-tree; they are destitute of good works-that is, of holy tempers, Christian graces, and devotedness to Christ. Their nature is not changed-their leaf may be a little green, but they are without fruit; Christians they may be in name, but they are not in reality-they are utterly destitute of vital godliness. We notice IV. THE DOOM WHICH THE PROPRIETOR PRONOUNCED AGAINST He said, "Cut it down; why cumbereth it the ground." You perceive by the instruction here given to the husbandman, that he was to destroy it not only because it did not bear fruit, but because it was injurious to other trees. It did not merely occupy the place which a good tree might occupy, but it derived that nourishment and support from the earth which others ought to possess; and this was a reason why it should be destroyed. And what a view does this give us of those barren professors of religion that we frequently meet with, and which too often present themselves to our attention. We are apt to imagine that all the injury, which results from persons making a profession of religion without possessing its holy and heavenly prin ciple, is to themselves; hence, they become a sort of object of our pity. Would to God that it were so; but alas! it is not the case. To change the figure they are like a blighting and blasting mildew; they are a false representation of the influence of Divine truth; they are deceivers in the garb of truth, imposing upon all that see them, and upon all that have to do with them. Just like the fig-tree, though it bore no fruit yet it drew the nourishment from the ground, and would thus prevent the other trees from obtaining that amount of nourishment and support which they might otherwise have received. So do these barren professors exert a prejudicial influence upon others. They are of no use themselves for they cumber the ground, and they become a curse to others by the deceptive and unholy influence which they exert upon them. And here I am bold to say, that I fear some of the barren professors of religion have done more injury to the cause of truth, and have ruined more souls than almost any other cause which operates within the circle in which they move. Do we wonder, then, that God should be angry with such persons-that his patience should be exhausted, and that in his displeasure he says, "Cut it down; why cumbereth it the ground?" We notice V. THE INTERCESSION OF THE VINEDRESSER ON BEHALF OF “And he, answering, said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it." You perceive that he interposed and entreated, that it might be spared a little longer. He was anxious to try other means, and to employ different culture. He would dig about its roots to loosen the earth from them, and he would employ a different manure under the hope that it might yet bear fruit. By the dresser of the vineyard most expositors understand the Lord Jesus Christ, and under him, his ministers who are appointed as the keepers of his vineyard. These intercede for the barren fig-trees, and pray that they may be spared a little longer, and a little longer. Some suppose that by the extraordinary means which the vinedresser would employ, there is an allusion to those great and glorious means which the Saviour would bestow upon his servants after his resurrection-namely, the outpouring of his Spirit—the gift of tongues-the working of miracles, and all those various means of grace which should demonstrate his character, and carry conviction to the hearts of the people. These were pre-eminently adapted to produce conviction to awaken their minds, aud to beget in them the fruits of holiness and peace; and, if these failed, then all would fail; if these did not make them fruitful, then there were no other means by which they could be saved or rescued from the doom which awaited them as cumberers of the ground. It is precisely upon similar principles as these now, so far as the great and leading truths of our holy religion are concerned, that the ministers of Christ should proceed in reference to those barren professors which exist amongst us. Some may say, "Why not cut them off at once, and not regard them as not having any connexion with the visible Church of Christ? why not pray for their removal as incumbrances to the Church's progress ?" Why, simply because we indulge the hope that they may at last bear fruitthat the means of grace may reach their heart and penetrate their soul. Hence, the means of grace which are used are various, and suited to their character; sometimes the terrors of the law are exhibited in all their awful majesty, in order, if possible, to loosen their affections from the world which are like roots that have struck deep and taken firm hold; and, then again, the holy and gracious promises of the Gospel are set before them. Sometimes the kind and affectionate entreaties of Christian friends are used, warning them of their danger, and pointing out to them the consequence of their sin; at other times, the more public and faithful reproof. Sometimes afflictive providences and bereavements visit them. But, whatever the nature of these means may be, whether from the pulpit or in private-whether in the exercise of the discipline of the Church, or in severe and painful dispensations of Providence, it is for their benefit, to promote their faithfulness and to cause them to realise the design of their great Proprietor, in planting them in his vineyard. The faithfulness of the means often distresses and annoys them, but they ought to recollect that it is for their own benefit that such means are employed. It is to make them what they ought to be, namely, trees of righteousness of the Lord's right hand planting, and fruitful in the garden of God. We notice VI. THE DECISION OF THE VINEDRESSER WITH RESPECT TO “And if it bear fruit, well; and if not, then after that thou shalt cut it down." It is as though he had said, "If my additional efforts are successful, and this hitherto barren tree should bear fruit, then thou wilt be well pleased with it, and wilt not be sorry that it is spared; but if after all my additional efforts it should still remain barren-if no real good should result from them, I will, then, consent to cut it down, for I cannot plead for it any longer." Thus intimating that God would have joy with the ultimate fruitfulness of the most barren and unprofitable professors; but that if not fruitful they must at last be cut down and cast out. In the case of the Jews this was awfully realized. The great mass of the nation continued wicked and impenitent, notwithstanding all that was attempted and done by Christ and his Apostles; and the Lord at last cut them down. In a very few years after the delivery of this parable, their temple, their city, were destroyed, and much that was peculiar to them, as the professed people of God, was taken away; and in the calamity which happened more than a million of them were slain-they were cut down, and from that day to this they wander in the world as a token of God's displeasure against all those who profess to love him, but who in heart desire not a knowledge of his law. What a warning is this to all barren professors! Now, so sure as God has cast off these his first people, the Jews, in like manner will he cast off you—there is no alternative; his law is fruit or death-holiness or punishment-there is nothing to save you. For the present he may spare you; his longsuffering may suspend the judgment, as John says, to give you space for repentance; but if this be not seen, if fruit be not produced, your leaf, your profession, your place in the Church of Christ-your enjoyment of the richest culture and the means of grace-will not avert this terrible calamity. It will not be enough for you to say, "Lord, Lord!" for he will then say, 66 Depart from me, for I never knew you;" and in this decision, both Jesus Christ and all his ministers, will say, "Cut it down, why cumbereth it the ground. the sentiments of the parable. It teaches us— Such are 1st, What the Nature of true Christianity is. That it does not consist in mere external things, such as meats and drinks or outward ceremonies, but in righteousness, and peace, and joy, in the Holy Ghost. The Jews mistook this, and whilst they professed the greatest sanctity of person, and the greatest warmth of zeal for the honour and glory of God, by their punctuality to all external observances, they were inwardly full of guile and hypocrisy and of all iniquity; their object was not specifically to secure the favour of God, but to excite the admiration of mortals, and to call forth from them their fulsome adulations. They were, as our Lord represents them, like unto whited walls and painted sepulchres, which, in their outward adorning, may be beautiful to look upon, but within they are full of rottenness and dead men's bones. It shows us― 2ndly, The Design of the Gospel and the various Dispensations of Divine Providence. That these are intended for our good; intended to make us truly holy, and happy, and useful, and to fit us for the enjoyments of the upper and the better world. It also points out to us 3rdly, The Folly and Danger of Profession without Principle. As in the case of the Jews, it led to their national rejection and punishment by God; so in our individual case, it will lead to our final abandonment, and to our being cast into that awful gulf, that intense and fathomless gulf of flame and horror, which is reserved by God as the dreary and everlasting abode of all barren and apostate souls. God forbid that we should ever realize such a frightful catastrophe, which would certainly be more awful to us than the conflagration of the whole material universe. May it be our happiness in this life to answer the description of the godly man, so beautifully portrayed by the Psalmist, who is "like unto a tree, planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither, and whatsoever he doeth shall prosper;" and then we know that in the life which is to come we shall be as trees of righteousness in the Paradise of God, flourishing in immortal bloom, and laden with everlasting fruit; our beauty, and vigour, and glory, shall be as enduring as the throne of God, and shall fill the ages of a vast and boundless existence. M. BESWICK. 18 HOW TO OBTAIN A REVIVAL. THE means of salvation may be exhibited in a manner, which is prejudicial and disastrous to the manifestations of the influences of the Holy Spirit. The Holy Spirit himself has taught us, by the writings of Paul, that the Gospel may be preached in such a manner as to become of none effect. The whole history of conversions demonstrates that the Holy Spirit, in manifesting his influences, regards the manner, as well as the matter, of our holy ministrations. Our own judgment tells us that such and such a style of preaching, that a ministry of such a character, or a book of such a description, is not likely to do good, not likely to be useful; by all which we mean, that it is not adapted, in manner, to communicate the saving and converting influences of the Holy Spirit; while we think another manner to be highly calculated for usefulness. If the means of salvation be exhibited in a manner that is defective, partial, adulterated, or neutralizing, we cannot expect salvation to result. The whole counsel of God must be administered, diminishing not a word and adding nothing. A prescribed medicine, however sovereign and efficacious, will not heal, if only one-half of the ingredients be compounded, or if it be dashed with other elements. The caution, "take heed to thy doctrine," implies that even sound doctrine may be exhibited in a manner that shall be preventive of the conversion of men. A doctrine tinctured with the lusciousness of false philosophy, or the sourness of a metaphysical system, or the astringency of sectarianism, is not calculated to be saving. The instances are many and painful, in which the operations of Divine influences, have been as much checked by a departure from a right spirit, as by defection from the right means of conversion. In blessing the means of conversion, God does not depart from his established and usual mode of affecting the human mind, as it is found in the adjusted and fixed laws of thought and emotion. We cannot calculate on his blessing upon means, when they are exhibited in a manner that shocks and disgusts the mind. The same Spirit, who said "preach the Gospel to every creature," instructs us to "speak the truth in love." An unwelcome medicine may be administered in a manner that conciliates the mind, both to its character, and its tendencies. Deep-rooted and inveterate prejudices against the means of salvation have been frequently rendered more rancorous by a harsh, dogmatical, intemperate, unlovely, or even an injudicious manner of administering them. Cicero refused to plead the cause of a client, because his manner of recounting his wrongs was not that of an injured man. A physician neglected to visit a patient in the agonies of death, because the messenger, who came for his aid, related the circumstances in a manner inconsistent with apprehensions of danger. The thought is solemn and awful, that sinners may perish under the ministry of truth, by our manner of exhibiting it; and that thousands are now in destruction, |