Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	word_n	world_n	wrath_n	276	4	7.0164	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30122	The barren fig tree, or, The doom and downfall of the fruitless professor shewing that the day of grace may be past with him long before his life is ended : the signs also by which such miserable mortals may be known / by John Bunyan ; to which is added his Exhortation to peace and unity among all that fear God.	Bunyan, John, 1628-1688.; Bunyan, John, 1628-1688. Exhortation to peace and unity among all that fear God.	1688 (1688)	Wing B5485; ESTC R29145	71,178	194

refused him that spake on Earth much more shall not we escape if we turn away from him that speaketh from Heaven From this brief pass through this Parable you have these two general Observations First That even then when the Justice of God cries out I cannot endure to wait on this barren Professor any longer Then Jesus Christ intercedes for a little more Patience and a little more striving with this Professor if possible he may make him a fruitful Professor Lord let it alone this Year also until I shall dig about it and dung it and if it bear Fruit well c. Secondly There are some Professors whose Day of Grace will end with cut it down with Judgment when Christ by his means hath been used for their Salvation The First of these Observations I shall pass and not meddle at all therewith But shall briefly speak to the Second to wit That there are some Professors whose Day of Grace will end with cut it down with Judgmeut when Christ by his means hath been used for their Salvation This the Apostle sheweth in that third Chapter of his Epistle to the Hebrews where he tells us that the People of the Jews after a forty Years patience and endeavour to do them good by the means appointed for that purpose their end was to be cut down or excluded the Land of Promise for their final incredulity So we see they could not enter in because of Vnbelief Wherefore saith he I was grieved with that generation and said they do always err in their Hearts and they have not known my ways So I sware in my Wrath they shall not enter into my Rest. As who should say I would they should have entred in and for that purpose I brought them out of Egypt led them through the Sea and taught them in the Wilderness but they did not answer my Work nor Designs in that Matter wherefore they shall not I sware they shall not I swore in my Wrath they should not enter into my Rest Here is cutting down with Judgment So again Chap. 4. he saith As I have sworn in my Wrath if they shall enter into my Rest although the Works were finished from the Foundation of the World Heb. 4. 2 3 4. This word if is the same with they shall not in the Chapter before And where he saith Although the Works were finished from the Foundation of the World He giveth us to understand that what preparations soever are made for the Salvation of Sinners and of how long continuance soever they are yet the God-tempting God-provoking and fruitless Professor is like to go without a share therein although the Works were finish'd from the Foundation of the World Jude 5 6. I will therefore put you in remembrance though ye once knew this how that the Lord having saved the People out of the Land of Egypt ● afterwards destroyed them that believed not And the Angels that kept not their first Estate but left their own Habitation he hath reserved in everlasting Chains under Darkness unto the Judgment of the great Day Here is an Instance to purpose an Instance of Men and Angels Men saved out of the Land of Egypt and in their Journey towards Canaan the Type of Heaven cut down Angels created and placed in the Heavens in great Estate and Principality yet both these because unfruitful to God in their places were cut down the Men destroyed by God for so saith the Text and the Angels reserved in everlasting Chains under Darkness to the Judgment of the great Day Now in my handling of this Point I shall discourse of the cutting down or the Judgment here denounced as it respecteth the doing of it by God's Hand immediately and that too with respect to his casting them out of the World and not as it respecteth an Act of the Church c. And as to this cutting down or Judgment it must be concluded that it cannot be before the Day of Grace be past with the Fig-tree But according to the Observation There be some Professors whose Day of Grace will end with cut it down and according to the words of the Text Then after that thou shalt cut it down After that that is after all my Attempts and Endeavours to make it fruitful after I have left it given it over done with it and have resolved to bestow no more Days of Grace Opportunities of Grace and Means of Grace upon it then after that thou shalt cut it down Besides the giving up of the Fig-tree is before the Execution Execution is not always presently upon the Sentence given for after that a convenient Time is thought on and then is cutting down And so it is here in the Text. The Decree that he shall perish is gathered from its continuing fruitless quite through the last Year from its continuing fruitless at the end of all Endeavours But cutting down is not yet for that comes with an after-after-word Then after that thou shalt cut it down So then that I may orderly proceed with the Observation I must lay down these two Propositions Prop. 1. That the Day of Grace ends with some Men before God takes them out of this World And Prop. 2. The Death or cutting down of such Men will be dreadful For this cut it down when it is understood in the largest sense as here indeed it ought it sheweth not only the Wrath of God against a Man's Life in this World but his Wrath against him Body and Soul And is as much as to say cut him off from all the Priviledges and Benefits that come by Grace both in this World and that which is to come But to proceed The Day of Grace ends with some Men before God taketh them out of this World I shall give you some Instances of this and so go on to the last Proposition First I shall instance Cain Cain was a Professor Gen. 4. 3. a Sacrificer a Worshipper of God yea the first Worshipper that we read of after the Fall but his Grapes were wild Ones Gen. 4. 5 8. his Works were Evil he did not do what he did from true Gospel-motives therefore God disallowed his Work at this his Countenance falls Wherefore he envies his Brother disputes him takes his opportunity and kills him Now in that day that he did this Act were the Heavens closed up against him and that himself did smartingly and fearfully feel when God made inquisition for the Blood of Abel And now cursed said God shalt thou be from the Earth which hath opened her Mouth to receive thy Brothers Blood from thy Hand c. Gen. 4. 8 11 12 13 14. And Cain said My Punishment is greater than I can bear Mine Iniquity is greater than that it may be forgiven Behold thou hast driven me out this Day from the Face of the Earth and from thy Face shall I be hid Now thou art cursed saith God Thou hast driven me out this Day saith Cain and from thy Face

The Barren Fig-tree OR The Doom Downfal of the Fruitless Professor Shewing That the Day of Grace may be past with him long before his Life is ended The Signs also by which such miserable Mortals my be known By JOHN BVNYAN who being dead yet speaketh Heb. 11. 4. To which is added His Exhortation to Peace and Unity among all that fear God LONDON Printed for J. Robinson at the Golden Lion in St. Paul's Church-yard 1688. To the Reader Courteous Reader I Have written to thee now about the Barren Fig-tree or how it will fare with the Fruitless Professor that standeth in the Vineyard of God Of what Complexion thou art I cannot certainly divine but the Parable tells thee that the Cumber-ground must be cut down A Cumber-ground Professor is not only a provocation to God a stumbling-block to the World and a blemish to Religion but a snare to his own Soul also Though his Excellency mount up to the Heavens and his Head reach unto the Clouds yet he shall perish for ever like his own dung they that have seen him shall say Where is he Job 20. 6. Now they count it pleasure to riot in the day-time 2 Pet. 2. 13 14. but what will they do when the Ax is fetcht out The Tree whose Fruit withereth is reckoned a Tree without Fruit a Tree twice dead one that must be pluck'd up by the Roots Jude 12. O thou Cumber-ground God expects Fruit God will come seeking Fruit shortly My Exhortation therefore is to Professors that they look to it that they take heed The Barren Fig-tree in the Vineyard and the Bramble in the Wood are both prepared for the Fire Profession is not a Covert to hide from the Eye of God nor will it palliate the revengeful Threatning of his Justice he will command to cut it down shortly The Church and a Profession are the best of places for the Upright but the worst in the World for the Cumber-ground He must be cast as profane out of the Mount of God Cast I say over the Wall of the Vineyard there to wither thence to be gathered and burned It had been better for them that they had not known the Way of Righteousness 2 Pet. 2. 21. And yet if they had not they had been damned but it is better to go to Hell without than in or from under a Profession These shall receive greater Damnation Luke 20. 47. If thou be a Professor read and tremble If thou be Profane do so likewise For if the righteous scarcely be saved where shall the Ungodly and Sinners appear Cumber-ground Take heed of the Ax Barren Fig-tree beware of the Fire But I will keep thee no longer out of the Book Christ Jesus the Dresser of the Vine-yard take care of thee dig about thee and dung thee that thou maist bear Fruit That when the Lord of the Vineyard cometh with his Ax to seek for Fruit or pronounce the Sentence of Damnation on the Barren Fig-tree thou mayest escape that judgment The Cumber-ground must to the Wood-pile and thence to the Fire Farewel Grace be with all them that love our Lord Jesus in Sincerity Amen J. Bunyan The Barren Fig-tree OR The Doom and Downfal of the fruitless Professor Luke 13. 6 7 8 9. A certain Man had a Fig-tree planted in his Vineyard and he came and sought Fruit thereon and found none Then said he to 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 Lord let it alone this Year also until 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 AT the beginning of this Chapter we read how some of the Jews came to Jesus Christ to tell him of the cruelty of Pontius Pilate in mingling the Blood of the Galileans with their Sacrifices An heathenish and prodigious Act for therein he shewed not only his Malice against the Jewish Nation but also against their Worship and consequently their God An Action I say not only Heathenish but prodigious also for the Lord Jesus paraphrasing upon this Fact of his teacheth the Jews that without Repentance they should all Likewise perish Likewise that is by the Hand and Rage of the Roman Empire Neither should they be more able to avoid the Stroke than were those eighteen upon whom the Tower of Siloam fell and slew them Luke 19. 42 43 44. The fulfilling of which Prophecy for their hardness of Heart and Impenitency was in the days of Titus Son of Vespasian about forty Years after the Death of Christ. Then I say were these Jews and their City both environed round on every side wherein both they and it to amazement were miserably overthrown God gave them Sword and Famine Pestilence and Blood for their outrage against the Son of his Love So Wrath came on them to the uttermost 1 Thess. 2. 16. Now to prevent their old and foolish Salvo which they always had in readiness against such Prophecies and Denunciations of Judgment the Lord Jesus presents them with this Parable in which he emphatically shews them that their cry of being the Temple of the Lord and of their being the Children of Abraham c. and their being the Church of God would not stand them in any stead As who should say It may be you think to help your selves against this my Prophecy of your utter and unavoidable overthrow by the Interest which you have in your outward Priviledges But all these will fail you for what think you A certain Man had a Fig-tree planted in his Vineyard and he came and sought Fruit thereon and found none This is your Case The Jewish Land is God's Vineyard I know it and I know also that you are the Fig-trees But behold there wanteth the main thing Fruit for the sake and in expectation of which he set this Vineyard with Trees Now seeing the Fruit is not found amongst you the Fruit I say for the sake of which he did at first plant this Vineyard what remains but that in Justice he command to cut you down as those that cumber the Ground that he may plant himself another Vineyard Then said he to the Dresser of his Vineyard Behold these three Years I come seeking Fruit on this Fig-tree and find none cut it down why cumbreth it the Ground This therefore must be your End altho you are planted in the Garden of God for the barrenness and unfruitfulness of your Hearts and Lives you must be cut off yea rooted up and cast out of the Vineyard In Parables there are two Things to be taken notice of and to be enquired into of them that read First The Metaphors made use of Secondly The Doctrine or Mysteries couched under such Metaphors The Metaphors in this Parable are 1. A certain Man 2. A Vineyard 3. A Fig-tree barren or fruitless 4. A