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dendness, deafness, dumbness. It makes the lips | • The beloved of the Lord shall dwell in safety by
of the water of life is the best. They that dwell
If thou art a Christian, thou hast more than an This water gently purges, and yet more effec-ordinary call and occasion to abide by these waters; tually than any others. True, where bad humours thy things will not grow but by these waters. Weeds are more tough and churlish, it will show itself and the excellencies of most men we may find in stronger of operation, for there is no disease can the barren wilderness, they grow under every hedge; be too hard for it. It will, as we say, throw the but thine are garden, and so choice things, and house out of the windows; but it will rid us of the will not thrive without much water, no, without plague of those most deadly infections that other the water of God's river. Dwell, therefore, here ; wise will be sure to make us sleep in death, and that thy soul may be as a watered garden. Ja, xxxi. bring us, with the multitude, down to hell. But 12. Is. xii. 1-3. And when thou seest how those that it will do no hurt; it' only breaks our sleep in are loath to die,? make provision at Tunbridge, security, and brings us to a more quick apprehen- Epsom, the Bath, and other places, and what sion of the plague of our heart and flesh. It will, houses they get that they may have their dwellings as I said before, provoke to appetite, but make us by those waters, then do thou consider of thy spiritonly long after that which is wholesome. If any ual disease, and how nothing can cure thee but ask why I thus allegorize, I answer, the text doth this blessed water of life; be also much of desires lead me to it.
to have a dwelling-place in Jerusalem, that thou Second. I advise, therefore, in the next place, mayest always be nigh to these waters. Be often that thou get thee a dwelling-place by these waters. also in watering thy plants with these waters. I
mean the blessed graces of God in thy soul; then
shalt thou grow, and retain thy greenness, and "A Protestant can have but little idea of the insane superstition of the Papists in respect to holy water. The following prove thyself to be a disciple indeed. And herein lines, from Barnaby Googe's Popish Kingdome, will shed a little light upon it :
2 The infatuation, nay, madness of human nature, in its * Besides, they do beleeue their sinnes to be forgiven quight, fallen state, is shown by living to hasten the inroads of death; By taking holy water here, whereof is there do light But one small drop, it driueth out the hellishe deuils all
and when he appears, terror-stricken they fly from it to any Then which there can no grenter griefe vnto the secnd befall.' remedy that is within their reach. How vast the number of
--4to. 1570, p. 42. In the Editor's library.-ED. suicides by intemperance !-Ed.
is God, and thy Father, glorified, that thou bear of Bel be not there, and if the waters be not fouleil much fruit. Jn. xv. 8.
thereby. What water is fouled is not the water Thund. My third word is, bless God for providing of life, or at least not the water of life in its clearfor man such waters. These only can make us Wherefore, if thou findest it not right, go
all others come out of the Dead Sea, and do up higher to the spring-head, for always the nearer kill; there is no living water but this. I say, to the spring, the more pure and clear is the water. show thy acceptation of it with thanksgiving; if Fetch, then, thy doctrine from afar, if thou canst we are not to receive our bread and cheese but not have it good nearer hand. Job xxxvi. 3. Thy life with thanksgiving, how should we bless God for lies at stake; the counterfeit of things is dangerous; this unspeakable gift! 2 Co. ix. 15. This is soul life, everybody that is aware, is afraid thereof. Now
, life against sin, life from sin, life against the curse, a counterfeit here is most dangerous, is most delife from the curse, life beyond hell, beyond de-structive. Wherefore take heed how you hear, what sert, beyond thought, beyond desires. Life that you hear; for, as I said before of the fish, by your is pleasing, life that is profitable, life everlasting. colour it will be seen what waters you swim in;
O my brethren, bless God! who doth good and wherefore look you well to yourselves.? gives us such rain, filling our hearts with food and Fifth. Doth this water of life run like a river, gladness. When Moses would take the heart of like a broad, full, and deep river; then let no man, Israel, and took in hand to raise up their spirits to be his transgressions never so many, fear at all, but thankfulness, he used to tell them that the land there is enough to save his soul, and to spare. that they were to go to was a land that God cared Nothing has been more common to many than to for, and that was watered with the dew of heaven. doubt of the grace of God; a thing most unbecomYea, 'a land of brooks of water, of fountains and ing a sinner of any thing in the world. To break depths that spring out of valleys and hills; a land the law is a fact foul enough; but to question the that flowed with milk and honey, which is the glory sufficiency of the grace of God to save therefrom, of all lands.' De. viii. 7. Ex. iii. 8; xiii. 5. Le. xx. 24. Nu. xiv. 8. is worse than sin, if worse can be. Wherefore, deBut yet in his description he makes no mention of spairing soul, for it is to thee I speak, forbear thy a river of water of life; a river the streams whereof mistrusts, cast off thy slavish fears, hang thy mismake glad the city of God.
givings as to this upon the hedge; and believe thou This river is the running out of God's heart; the hast an invitation sufficient thereto, a river is beletting out of his very bowels, for God is the living fore thy face. And as for thy want of goodness God. This is his heart and soul. •Yea, I will and works, let that by no means daunt thee; this rejoice over them to do them good, and I will plant is a river of water of life, streams of grace and them in this land assuredly, with my whole heart, mercy. There is, as I said, enough therein to belp and with my whole soul.' Je. xxxii. 41. say,
if ever thee, for grace brings all that is wanting to the God's heart and soul appeared, it showed itself in soul. Thou, therefore, hast nothing to do, I mean giving this water of life, and the throne from whence as to the curing of thy soul of its doubts, and fears, it proceeds. Wherefore there is] all the reason and despairing thoughts, but to drink and live for of the world, that in the reception of it thy heart ever. and soul should run out and flow after hiin in Sixtı. But what is all this to the dead world—to thanksgivings. See how David words it in Ps.ciii. 1--5, them that love to be dead? They toss their vanities and do likewise.
about as the boys toss their shuttlecocks in the air, Fourth. By the characters that are given of this till their foot slips, and themselves descend into water of life, thou art capacitated to judge when a the pit. notion, a doctrine, an opinion, comes to thine ears, Let this suffice for this time. whether it is right, good, and wholesome, or how.
2 In proportion to the number of professed Christians who This river is pure, is clear, is pure and clear as thus obey the gospel by judging for themselves, so will be the crystal. Is the doctrine offered unto thee so? or happiness of the church, and the hastening on of the kingdoin is it muddy, and inixed with the doctrines of men ? of Christ. No one is a Christian that receives his doctrine Look, man, and see if the foot of the worshippers paring it with the written Word. O man, take not the water
from a prelate, priest, or minister, without prayerfully comof life as doled out by a fellow-man; go to the river for your
self-survey yourself as reflected in those crystal streams. 1 The real Christian, and such only, are in this blessed case; Christ does not say to the heavy-laden, sin-burdened soul, Go they have the promise of the life that now is, as well as of to the church; but, Come unto me, and find rest. Blessed is that which is to come. Their Father, the Almighty, supplies he who loves the river of water unpolluted by human devices, all their wants; giving joy and peace, when heart and flesh forms, or ceremonies; who flies to the open bosom of lus tremble.-ED.
Christ, and finds refuge from every storm.- ED.
THE BARREN FIG-TREE;
THE DOOM AND DOWNFALL OF THE FRUITLESS PROFESSOR:
SHOWING, THAT THE DAY OF GRACE MAY BE PAST WITH HIM LONG BEFORE HIS LIFE IS ENDED ;
THE SIGNS ALSO BY WHICII SUCH NISERABLE MORTALS MAY BE KNOWN.
BY JOHN BUNYAN,
London : Printed for J. Robinson, at the Golden Lion, in St. Paul's Churchyard, 1688.
This Title has a broad Black Bordcr.
ADVERTISEMENT BY THE EDITOR.
This solemn, searching, awful treatise, was pub. tired from the world, that Nathaniel poured out liis lished by Bunyan in 1682 ; but does not appear to heart in prayer, when our Lord in spirit witnessed, have been reprinted until a very few months after unseen, these devotional exercises, and soon afterhis decease, which so unexpectedly took place in wards rewarded him with open approbation, Jn. i. 48. 1688. Although we have sought with all possible In these secluded pleasant spots the Easterns spend diligence, no copy of the first edition has been dis much of their time, under their own vines or figcovered; we have made use of a fine copy of the trees, sheltered from the world and from the opsecond edition, in possession of that thorough Bun-pressive heat of the sun-a fit emblem of a church yanite, my kind friend, R. B. Sherring, of Bristol. of Christ. In this vineyard stood a fig-tree-by The third edition, 1692, is in the British Museum. nature remarkable for fruitfulness—but it is bar. Added to these posthumous publications appeared, ren. No inquiry is made as to how it came there, for the first time, ' An Exhortation to Peace and but the order is given, ‘Cut it down.' The dresser Unity,' which will be found at the end of our of the garden intercedes, and means are tried to second volume. In the advertisement to that trea- make it fruitful, but in vain. At last it is cut tise are stated, at some length, my reasons for down as a cumber-ground and burnt. This vineconcluding that it was not written by Bunyan, yard or garden represents a gospel church; tho although inserted in all the editions of his collected fig-tree a member-a barren, fruitless professor, works. That opinion is now more fully confirmed, l • It matters not how he got there,' if he bears no by the discovery of Bunyan's own list of his works, fruit he must be cut down and away to the fire. published just before his death, in 1688, and in To illustrate so awful a subject this treatise was which that exhortation is not inserted. I was also written, and it is intensely solemn. God, whose much pleased to find that the same conclusion was omniscience penetrates through every disguise, arrived at by that highly intelligent Baptist minis- himself examines every tree in the garden, yea, ter, Mr. Robert Robinson. His reasons are given every bough. Wooden and earthy professor, your at some length, concluding with, “it is evident that detection is sure; appearances that deceive the Bunyan never wrote this piece.” Why it was, world and the church cannot deceive God. He after Bunyan's death, published with his · Barren will be with thee in thy bed fruits—thy midnight Fig-tree,' is one of those hidden mysteries of dark- fruits—thy closet fruits—thy family fruits—thy ness and of wickedness that I cannot discover, conversation fruits.' Professor, solemnly examino The beautiful parable from which Bunyan selected yourself; in proportion to your fruitfulness will his text, represents an enclosed ground, in which, be your blessedness.' Naked and open are all among others, a fig-tree had been planted. It things to his eye.' Can it be inagined that those was not an enclosure similar to some of the vine. that paint themselves did ever repent of their yards of France or Germany, exclusively devoted pride ?' *How seemingly self-denying are some of to the growth of the vine, but a garden in which these creeping things.' Is thero no place will fruits were cultivated, such as grapes, figs, or serve to fit those for hell but the church, the vinepomegranates. It was in such a vineyard, thus re- yard of God?' •It is not the place where the
worker of iniquity can hide himself or his sius General Doctrine of Toleration, 8vo, 1781.
from God.' May such be detected before they go
hence to the fire. While there is a disposition to angel nor hideous deinon to reveal to us the realiseek grace all are invited to come; but when sal-ties of the world to come. • If we hear not Moses vation by Christ is abandoned, there is no other and the prophets,' as set forth by Bunyan in this refuge, although sought with tears. Reader, may treatise, - neither should we be persuaded though the deeply impressive language of Bunyan sink one rose from the dead' to declare these solemn profoundly into our hearts. We need no splendid | truths. La. xvi. 31.
TO THE READER. . COURTEOUS READER,
ening of his justice; he will command to cut it
down shortly. I wave written to thee now about the Barren Fig. The church, and a profession, are the best of tree, or how it will fare with the fruitless professor places for the upright, but the worst in the world that standeth in the vineyard of God. Of what for the cumber-ground. He must be cast, as procomplexion thou art I cannot certainly divine; but fane, out of the mount of God: cast, I say, over the parable tells thee that the cumber-ground must the wall of the vineyard, there to wither; thence be cut down. A cumber-ground professor is not to be gathered and burned. It had been better only a provocation to God, a stumbling-block to the for them not to have known the way of righteousworld, and a blemish to religion, but a snare to his ness.' 2 Pe. ii. 21. And yet if they had not, they own soul also. Though his excellency mount up had been damned; but it is better to go to hell to the heavens, and his head reach unto the clouds, without, than in, or from under a profession. yet he shall perish for ever, like his own dung; they These 'shall receive greater damnation.' Lu. XX. 47. which have seen him shall say, Where is he?' If thou be a professor, read and tremble: if thou Job xx. 6, 7.
be profane, do so likewise. For if the righteous Now they count it pleasure to riot in the day- scarcely be saved, where shall the ungodly and sintime.' But what will they do when the axe is ners appear? Cumber-ground, take heed of the fetched out? 2 Pe. ii. 13, 14.
axe! Barren fig-tree, beware of the fire ! The tree whose fruit withereth is reckoned a But I will keep thee no longer out of the book. tree without fruit, a tree twice dead, one that must Christ Jesus, the dresser of the vineyard, take care be plucked up by the roots.' Jude 12.
of thee, dig about thee, and dung thee, that thou O thou cumber-ground, God expects fruit, God mayest bear fruit; that when the Lord of the vinewill come seeking fruit shortly.
yard cometh with his axe to seek for fruit, or proMy exhortation, therefore, is to professors that nounce the sentence of damnation on the barren they look to it, that they take heed.
fig-tree, thou mayest escape that judgment. The The barren fig-tree in the vineyard, and the cumber-ground must to the wood-pile, and thence bramble in the wood, are both prepared for the to the fire. Farewell. fire.
Grace be with all them that love our Lord Jesus Profession is not a covert to hide from the eye in sincerity. Amen. of God; nor will it palliate the revengeful threat
THE BARREN FIG-TREE,
THE DOOM AND DOWNFALL OF THE FRUITLESS PROFESSOR.
HIM, LORD, LET IT ALONE TIIS YEAR ALSO, TILL I A CERTAIN MAN HAD A FIG-TREE PLANTED IN HIS
SHALL DIG ABOUT IT, AND DUNG IT : AND IF IT VINEYARD; AND HE CAME AND SOUGHT FRUIT THERE
BEAR FRUIT, WELL: AND IF NOT, THEN AFTER THAT ON, AND FOUND NONE. THEN SAID HE UNTO THE
THOU SHALT CUT IT Duwn.'-LUKE XIII. 6-9. DRESSER OF HIS VINEYARD, BEHOLD, THESE THREE YEARS I COME SEEKING FRUIT ON THIS FIG-TREE, At the beginning of this chapter we read how some AND FIND NONE : CUT IT DOWN; WHY CUMBERETH of the Jews came to Jesus Christ, to tell him of IT THE GROUND ? AND HE ANSWERING SAID UNTO the cruelty of Pontius Pilato, in mingling the VOL. III.
blood of the Galileans with their sacrifices. A down as those that cumber the ground, that he henthenish and prodigious act; for therein he may plant himself another vineyard ? • Then showed, not only his nalice against the Jewish said he unto the dresser of his vineyard, Behold, nation, but also against their worship, and conse- these three years I come seeking fruit on this quently their God. An action, I say, not only fig-tree, and find none; cut it down, why cumberheathenish, but prodigious also ; for the Lord eth it the ground ?' This therefore must be your Jesus, paraphrasing upon this fact of his, teach-end, although you are planted in the garden of eth the Jews, that without repentance they God; for the barrenness and unfruitfulness of should all likewise perish.' •Likewise,' that is, your hearts and lives you must be cut off, yea, by the hand and rage of the Roman empire. rooted up, and cast out of the vineyard. Neither should they be more able to avoid the In parables there are two things to be taken stroke, than were those eighteen upon whom the notice of, and to be inquired into of them that tower of Siloam fell, and slew them. Lu. xiii, 1–5. read. First, The metaphors made use of. Second, The fulfilling of which prophecy, for their hardness The doctrine or mysteries couched under such of heart, and impenitency, was in the days of metaphors. Titus, son of Vespasian, about forty years after The metaphors in this parable are, 1. A certain the death of Christ. Then, I say, were these man; 2. A vineyard ; 3. A fig-tree, barren or Jews, and their city, both environed round on fruitless ; 4. A dresser ; 5. Three years ; 6. Digevery side, wherein both they and it, to amaze- ging and dunging, &c. ment, were miserably overthrown.
The doctrine, or mystery, couched under these them sword and famine, pestilence and blood, for words is to show us what is like to become of a their outrage against the Son of his love. So fruitless or formal professor. For, 1. By the man wrath ‘came upon them to the uttermost.' 1 Th. in the parable is meant God the Father. Lu w. 11.
2. By the vineyard, his church. Is. v. 7. 3. By the Now, to prevent their old and foolish salvo, fig-tree, a professor. 4. By the dresser, the Lord
, which they always had in readiness against such Jesus. 5. By the fig-tree's barrenness, the proprophecies and denunciations of judgment, the fessor's fruitlessness. 6. By the three years, the Lord Jesus presents them with this parable, in patience of God that for a time he extendeth to which he emphatically shows them that their cry barren professors. 7. This calling to the dresser of being the temple of the Lord, and of their of the vineyard to cut it down, is to show the outbeing the children of Abraham, &c., and their cries of justice against fruitless professors. 8. The being the church of God, would not stand them dresser's interceding is to show how the Lord in any stead. As who should
Jesus steps in, and takes hold of the head of his think to help yourselves against this my prophecy Father's axe, to stop, or at least to defer, the preof your utter and unavoidable overthrow, by the sent execution of a barren fig-tree. 9. The dreseer’s interest which you have in your outward privileges. desire to try to make the fig-tree fruitful, is to show But all these will fail you ; for what think you ? you how unwilling he is that even a barren fig.
A certain man had a fig tree planted in his vine- tree should yet be barren, and perish. 10. His yard, and he came and sought fruit thereon, and digging about it, and dunging of it, is to show bis found none.' This is your case ! The Jewish willingness to apply gospel helps to this barren land is God's vineyard; I know it; and I know professor, if haply he may be fruitful. 11. The also, that you are the fiy-trees. But behold, supposition that the fig-tree may yet continue there wanteth the main thing, fruit; for the sake, fruitless, is to show, that when Christ Jesus hath and in expectation of which, he set this vineyard done all, there are some professors will abide barwith trees. Now, seeing the fruit is not found ren and fruitless. 12. The determination upon amongst you, the fruit, I say, for the sake of this supposition, at last to cut it down, is a certain which he did at first plant this vineyard, what re- prediction of such professor’s unavoidable and etermains but that in justice he command to cut you
But to take this parable into pieces, and to dis* This awful destruction of Jerusalem by the Romans is
course more particularly, though with all brevity, narrated by Josephus in his sixth book of the Jewish Wars, upon all the parts thereof. in language that makes nature shudder. Multitudes had assembled to celebrate the passover when the invading army 'A certain man had a fuj-tree planted in his beleagured the city; a frightful famine soon filled it with
vineyard.' desolation: this, with fire and sword, miserably destroyed one million, threc hundred and thirty-seven thousand, four hundred The man, I told you, is to present us with God and ninety Jews, while the Christians fled before the siege, the Father; by which similitude he is often set and escaped to the mountains. Well might the sun vạil his face at that atrocious deed, which was so quickly followed by out in the New Testament. such awful punishinent.-ED.
Observe then, that it is no new thing, if you