Part 1
The Barren Fig Tree
The Doom and Downfall of the Fruitless
Professor
by John Bunyan
Showing, 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.
'Who being dead, yet speaketh.'–Hebrews 11:4
L O N D O N,
Printed for J. Robinson, at the Golden Lion,
in St. Paul's Churchyard, 1688.
Edited by George Offor.
TABLE OF CONTENTS
Advertisement by the Editor.
To the Reader
The Barren Fig Tree or The Doom and Downfall of the Fruitless
Professor
Proposition First
Signs of Being Past grace
Proposition Second
ADVERTISEMENT BY THE EDITOR
This solemn, searching, awful treatise, was published by Bunyan in
1682; but does not appear to have been reprinted until a very few
months after his decease, which so unexpectedly took place in 1688.
Although we have sought with all possible diligence, no copy of the
first edition has been discovered; we have made use of a fine copy of
the second edition, in possession of that thorough Bunyanite, my
kind friend, R. B. Sherring, of Bristol. The third edition, 1692, is in
the British Museum. Added to these posthumous publications
appeared, for the first time, 'An Exhortation to Peace and Unity,'
which will be found at the end of our second volume. In the
advertisement to that treatise are stated, at some length, my reasons
for concluding that it was not written by Bunyan, although inserted
in all the editions of his collected works. That opinion is now more
fully confirmed, by the discovery of Bunyan's own list of his works,
published just before his death, in 1688, and in which that
exhortation is not inserted. I was also much pleased to find that the
same conclusion was arrived at by that highly intelligent Baptist
minister, Mr. Robert Robinson.
His reasons are given at some length, concluding with, 'it is evident
that Bunyan never wrote this piece.'[1] Why it was, after Bunyan's
death, published with his 'Barren Fig-tree,' is one of those hidden
mysteries of darkness and of wickedness that I cannot discover. The
beautiful parable from which Bunyan selected his text, represents an
enclosed ground, in which, among others, a fig-tree had been
planted. It was not an enclosure similar to some of the vineyards of
France or Germany, exclusively devoted to the growth of the vine,
but a garden in which fruits were cultivated, such as grapes, figs, or
pomegranates. It was in such a vineyard, thus retired from the world,
that Nathaniel poured out his heart in prayer, when our Lord in
spirit witnessed, unseen, these devotional exercises, and soon
afterwards rewarded him with open approbation (John 1:48). In
these secluded pleasant spots the Easterns spend much of their time,
under their own vines or fig-trees, sheltered from the world and from
the oppressive heat of the sun–a fit emblem of a church of Christ. In
this vineyard stood a fig-tree–by nature remarkable for fruitfulness–
but it is barren. No inquiry is made as to how it came there, but the
order is given, 'Cut it down.' The dresser of the garden intercedes,
and means are tried to make it fruitful, but in vain. At last it is cut
down as a cumber-ground and burnt. This vineyard or garden
represents a gospel church; the fig-tree a member– a barren,
fruitless professor. 'It matters not how he got there,' if he bears no
fruit he must be cut down and away to the fire.
To illustrate so awful a subject this treatise was written, and it is
intensely solemn. God, whose omniscience penetrates through every
disguise, himself examines every tree in the garden, yea, every
bough. Wooden and earthy professor, your detection is sure;
appearances that deceive the world and the church cannot deceive
God. 'He will be with thee in thy bed fruits–thy midnight fruits–thy
closet fruits– thy family fruits–they conversation fruits.' Professor,
solemnly examine yourself; 'in proportion to your fruitfulness will be
your blessedness.' 'Naked and open are all things to his eye.' Can it
be imagined that those 'that paint themselves did ever repent of their
pride?' 'How seemingly self-denying are some of these creeping
things.' 'Is there no place will serve to fit those for hell but the
church, the vineyard of God?' 'It is not the place where the worker of
iniquity can hide himself or his sins from God.' May such be detected
before they go hence to the fire. While there is a disposition to seek
grace all are invited to come; but when salvation by Christ is
abandoned, there is no other refuge, although sought with tears.
Reader, may the deeply impressive language of Bunyan sink
profoundly into our hearts. We need no splendid angel nor hideous
demon to reveal to us the realities of the world to come. 'If we hear
not Moses and the prophets,' as set forth by Bunyan in this treatise,
'neither should we be persuaded though one rose from the dead' to
declare these solemn truths (Luke 16:31).
GEO. OFFOR.
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 cumberground 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 which have seen him shall say, Where is he?' (Job
20:6,7).
Now 'they count it pleasure to riot in the daytime.' But what will they
do when the axe is fetched out? (2 Peter 2:13,14).
The tree whose fruit withereth is reckoned a tree without fruit, a tree
twice dead, one that must be 'plucked 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 threatening 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
ben better for them not to have known the way of righteousness' (2
Peter 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? Cumberground, take heed of the axe!
Barren fig-tree, beware of the fire!
But I will keep thee no longer out of the book. Christ Jesus, the
dresser of the vineyard, take care of thee, dig about thee, and dung
thee, that thou mayest bear fruit; that when the Lord of the vineyard
cometh with his axe to seek for fruit, or pronounce the sentence of
damnation on the barren fig-tree, thou mayest escape that judgment.
The cumberground must to the wood-pile, and thence to the fire.
Farewell.
Grace be with all them that love our Lord Jesus in sincerity. Amen.
JOHN BUNYAN
THE BARREN FIG-TREE, OR THE DOOM
AND DOWNFALL OF THE FRUITLESS
PROFESSOR
'A CERTAIN MAN HAD A FIG-TREE PLANTED IN HIS
VINEYARD; AND HE CAME AND SOUGHT FRUIT THEREON,
AND FOUND NONE. THEN SAID HE UNTO THE DRESSER OF
HIS VINEYARD, BEHOLD, THESE THREE YEARS I COME
SEEKING FRUIT ON THE FIG-TREE, AND FIND NONE: CUT IT
DOWN; WHY CUMBERETH IT THE GROUND? AND HE
ANSWERING SAID UNTO HIM, LORD, LET IT ALONE THIS YEAR
ALSO, TILL 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.'–LUKE 13:6-9.
t 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. A heathenish and
prodigious act; for therein he showed, 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 13:1-5). 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 upon them to the uttermost' (1 Thess 2:16).
[2]
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 shows 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 yourselves against this my
prophecy of your utter and unavoidable overthrow, by the interest
which you have in your outward privileges. 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 unto 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?' This therefore
must be your end, although 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
inquired into of them that read. First, The metaphors made use of.
Second, 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 dresser; 5. Three years; 6. Digging
and dunging, &c.
The doctrine, or mystery, couched under these words is to show us
what is like to become of a fruitless or formal professor. For, 1. By the
man in the parable is meant God the Father (Luke 15:11). 2. By the
vineyard, his church (Isa 5:7). 3. By the fig-tree, a professor. 4. By the
dresser, the Lord Jesus. 5. By the fig-tree's barrenness, the
professor's fruitlessness. 6. By the three years, the patience of God
that for a time he extendeth to barren professors. 7. This calling to
the dresser of the vineyard to cut it down, is to show the outcries of
justice against fruitless professors. 8. The dresser's interceding is to
show how the Lord Jesus steps in, and takes hold of the head of his
Father's axe, to stop, or at least to defer, the present execution of a
barren fig-tree. 9. The dresser's desire to try to make the fig-tree
fruitful, is to show you how unwilling he is that even a barren fig-tree
should yet be barren, and perish. 10. His digging about it, and
dunging of it, is to show his willingness to apply gospel helps to this
barren professor, if haply he may be fruitful. 11. The supposition that
the fig-tree may yet continue fruitless, is to show, that when Christ
Jesus hath done all, there are some professors will abide barren and
fruitless. 12. The determination upon this supposition, at last to cut it
down, is a certain prediction of such professor's unavoidable and
eternal damnation.
But to take this parable into pieces, and to discourse more
particularly, though with all brevity, upon all the parts thereof.
'A certain MAN had a fig-tree planted in his vineyard.'
The MAN, I told you, is to present us with God the Father; by which
similitude he is often set out in the New Testament.
Observe then, that it is no new thing, if you find in God's church
barren fig-trees, fruitless professors; even as here you see is a tree, a
fruitless tree, a fruitless fig-tree in the vineyard.[3] Fruit is not so
easily brought forth as a profession is got into; it is easy for a man to
clothe himself with a fair show in the flesh, to word it, and say, Be
thou warmed and filled with the best. It is no hard thing to do these
with other things; but to be fruitful, to bring forth fruit to God, this
doth not every tree, no not every fig-tree that stands in the vineyard
of God. Those words also, 'Every branch in me that beareth not fruit,
he taketh away,' assert the same thing (John 15:2). There are
branches in Christ, in Christ's body mystical, which is his church, his
vineyard, that bear not fruit, wherefore the hand of God is to take
them away: I looked for grapes, and it brought forth wild grapes, that
is, no fruit at all that was acceptable with God (Isa 5:4). Again, 'Israel
is an empty vine, he bringeth forth fruit unto himself,' none to God;
he is without fruit to God (Hosea 10:1). All these, with many more,
show us the truth of the observation, and that God's church may be
cumbered with fruitless fig-trees, with barren professors.
Had a FIG-TREE.
Although there be in God's church that be barren and fruitless; yet,
as I said, to see to, they are like the rest of the trees, even a fig-tree. It
was not an oak, nor a willow, nor a thorn, nor a bramble; but a FIG-
TREE. 'they come unto thee as the people cometh' (Eze 33:31). 'They
delight to know my ways, as a nation that did righteousness, and
forsook not the ordinance of their God. They ask of me the
ordinances of justice, they take delight in approaching to God,' and
yet but barren, fruitless, and unprofitable professors (Isa 58:2-4).
Judas also was one of the twelve, a disciple, an apostle, a preacher,
an officer, yea, and such a one as none of the eleven mistrusted, but
preferred before themselves, each one crying out, 'Is it I? Is it I?'
(Mark 14:19). None of them, as we read of (John 6:70), mistrusting
Judas; yet he in Christ's eye was the barren fig-tree, a devil, a
fruitless professor. The foolish virgins also went forth of the world
with the other, had lamps, and light, and were awakened with the
other; yea, had boldness to go forth, when the midnight cry was
made, with the other; and thought that they could have looked Christ
in the face, when he sat upon the throne of judgment, with the other;
and yet but foolish, but barren fig-trees, but fruitless professors.
'Many,' saith Christ, 'will say unto me in that day,' this and that, and
will also talk of many wonderful works; yet, behold, he finds nothing
in them but the fruits of unrighteousness (Matt 7:22,23). They were
altogether barren and fruitless professors.
Had a fig-tree PLANTED.
This word PLANTED doth also reach far; it supposeth one taken out
of its natural soil, or removed from the place it grew in once; one that
seemed to be called, awakened; and not only so, but by strong hand
carried from the world to the church; from nature to grace; from sin
to godliness. 'Thou hast brought a vine out of Egypt; thou hast cast
out the heathen, and planted it' (Psa 80:8). Of some of the branches
of this vine were there unfruitful professors.
It must be concluded, therefore, that this professor, that remaineth
notwithstanding fruitless, is, as to the view and judgment of the
church, rightly brought in thither, to wit, by confession of faith, of
sin, and a show of repentance and regeneration; thus false brethren
creep in unawares![4] All these things this word planted intimateth;
yea, further, that the church is satisfied with them, consents they
should abide in the garden, and counteth them sound as the rest. But
before God, in the sight of God, they are graceless professors, barren
and fruitless fig-trees.
Therefore it is one thing to be in the church, or in a profession; and
another to be of the church, and to belong to that kingdom that is
prepared for the saint, that is so indeed. Otherwise, 'Being planted,
shall it prosper? shall it not utterly wither, when the east-wind
toucheth it? It shall wither in the furrows where it grew' (Eze 17:10).
Had a fig-tree planted in HIS vineyard.
In HIS vineyard. Hypocrites, with rotten hearts, are not afraid to
come before God in Sion. These words therefore suggest unto us a
prodigious kind of boldness and hardened fearlessness. For what
presumption higher, and what attempt more desperate, than for a
man that wanteth grace, and the true knowledge of God, to crowd
himself, in that condition, into the house or church of God; or to
make profession of, and desire that the name of God should be called
upon him?
For the man that maketh a profession of the religion of Jesus Christ,
that man hath, as it were, put the name of God upon himself, and is
called and reckoned now, how fruitless soever before God or men,
the man that hath to do with God, the man that God owneth, and will
stand for. This man, I say, by his profession, suggesteth this to all
that know him to be such a professor. Men merely natural, I mean
men that have not got the devilish art of hypocrisy, are afraid to
think of doing thus. 'And of the rest durst no man join himself to
them; but the people magnified them' (Acts 5:13). And, indeed, it
displeaseth God. 'Ye have brought,' saith he, 'men uncircumcised
into my sanctuary' (Eze 44:7). And again, 'When ye come to appear
before me, who hath required this at your hand, to tread my courts?'
saith God (Isa 1:12). They have therefore learned this boldness of
none in the visible world, they only took it of the devil, for he, and he
only, with these his disciples, attempt to present themselves in the
church before God. 'The tares are the children of the wicked one.'
The tares, that is, the hypocrites, that are Satan's brood, the
generation of vipers, that cannot escape the damnation of hell.
HAD a fig-tree planted in his vineyard.
He doth not say, He planted a fig-tree, but there was a figtree there;
he HAD, or found a fig-tree planted in his vineyard.
The great God will now acknowledge the barren fig-tree, or barren
professor, to be his workmanship, or a tree of his bringing in, only
the text saith, he had one there. This is much like that in Matthew
15:13–'Every plant which my heavenly Father hath not planted, shall
be rooted up.' Here again are plants in his vineyard which God will
not acknowledge to be of his planting; and he seems to suggest that
in his vineyard are many such. Every plant, or all those plants or
professors, that are got into the assembly of the saints, or into the
profession of their religion, without God and his grace, 'shall be
rooted up.'
'And when the King came in to see the guests, he saw there a man
which had not on the wedding-garment. And he saith unto him,
Friend, how camest thou in hither, not having a wedding-garment?'
(Matt 22:11,12). Here is one so cunning and crafty that he beguiled
all the guests; he got and kept in the church even until the King
himself came in to see the guests; but his subtilty got him nothing; it
did not blind the eyes of the King; it did not pervert the judgment of
the righteous. 'Friend, how camest thou in hither?' did overtake him
at last; even a public rejection; the King discovered him in the face of
all present. 'How camest thou in hither?' My Father did not bring
thee hither; I did not bring thee hither; my Spirit did not bring thee
hither; thou art not of the heavenly Father's planting. 'How camest
thou in hither?' He that 'entereth not by the door, but climbeth up
some other way, the same is a thief and a robber' (John 10:1). This
text also is full and plain to our purpose; for this man came not in by
the door, yet got into the church; he got in by climbing; he broke in at
the windows; he got something of the light and glory of the gospel of
our Lord Jesus Christ in his head; and so, hardy wretch that he was,
he presumed to crowd himself among the children. But how is this
resented? What saith the King of him? Why, this is his sign, 'the
same is a thief and a robber.' See ye here also, if all they be owned as
the planting of God that get into his church or profession of his
name.
'Had a fig-tree.' Had one without a wedding-garment, had a thief in
his garden, at his wedding, in his house. These climbed up some
other way. There are many ways to get into the church of God, and
profession of his name, besides, and without an entering by the door.
1. There is the way of lying and dissembling, and at this gap the
Gibeonites got in (Josh 9 &c).
2. There is sometimes falseness among some pastors, either for the
sake of carnal relations, or the like; at this hole Tobiah, the enemy of
God, got in (Neh 13:4-9).
3. There is sometimes negligence, and too much uncircumspectness
in the whole church; thus the uncircumcised got in (Eze 44:7,8).
4. Sometimes, again, let the church be never so circumspect, yet
these have so much help from the devil that they beguile them all,
and so get in. These are of the sort of thieves that Paul complains of,
'False brethren, that are brought in unawares' (Gal 2:4). Jude also
cries out of these, 'Certain men crept in unawares' (Jude 4). Crept in!
What, were they so lowly? A voluntary humility, a neglecting of the
body, not in any humour (Col 2:23).[5] O! how seemingly self-
denying are some of these 'creeping things,' that yet are to be held,
(as we shall know them) an abomination to Israel (Lev 11:43,44).
But in a great house there are not only vessels of gold and of silver,
but also of wood and of earth; and some to honour, and some to
dishonour (2 Tim 2:20). By these words the apostle seems to take it
for granted, that as there hath been, so there still will be these kind of
fig-trees, these barren professors in the house, when all men have
done what they can; even as in a great house there are always vessels
to dishonour, as well as those to honour and glory; vessels of wood
and of earth, as well as of silver and gold. So, then, there must be
wooden professors in the garden of God, there must be earthy,
earthen professors in his vineyard; but that methinks is the biting
word, 'and some to dishonour' (Rom 9:21,22). That to the Romans is
dreadful, but this seems to go beyond it; that speaks but of the
reprobate in general, but this of such and such in particular; that
speaks of their hardening but in the common way, but this that they
must be suffered to creep into the church, there to fit themselves for
their place, their own place, the place prepared for them of this sort
only (Acts 1:25). As the Lord Jesus said once of the Pharisees, These
'shall receive greater damnation' (Luke 20:47).
Barren fig-tree, fruitless professor, hast thou heard all these things?
Hast thou considered that this fig-tree is not acknowledged of God to
be his, but is denied to be of his planting, and of his bringing unto his
wedding? Dost not thou see that thou art called a thief and a robber,
that hast either climbed up to, or crept in at another place than the
door? Dost thou not hear that there will be in God's house wooden
and earthly professors, and that no place will serve to fit those for
hell but the house, the church, the vineyard of God? Barren fig-tree,
fruitless Christian, do not thine ears tingle?
And HE came and sought fruit thereon.
When a man hath got a profession, and is crowded into the church
and house of God, the question is not now, Hath he life, hath he right
principles? but, Hath he fruit? HE came seeking fruit thereon. It
mattereth not who brought thee in hither, whether God or the devil,
or thine own vain-glorious heart; but hast thou fruit? Dost thou bring
forth fruit unto God? And, 'Let every one that nameth the name of'
the Lord Jesus 'Christ depart from iniquity' (2 Tim 2:19). He doth
not say, And let every one that hath grace, or let those that have the
Spirit of God; but, 'Let every one that nameth the name of' the Lord
Jesus 'Christ depart form iniquity.'
What do men meddle with religion for? Why do they call themselves
by the name of the Lord Jesus, if they have not the grace of God, if
they have not the Spirit of Christ? God, therefore, expecteth fruit.
What do they do in the vineyard? Let them work, or get them out; the
vineyard must have labourers in it. 'Son, go WORK to-day in my
vineyard' (Matt 21:28). Wherefore, want of grace and want of Spirit
will not keep God from seeking fruit. 'And he came and sought fruit
thereon' (Luke 13:6, 8:8). He requireth that which he seemeth to
have. Every man in the vineyard and house of God promiseth
himself, professeth to others, and would have all men take it for
granted, that a heavenly principle is in him, why then should not God
seek fruit?
As for them, therefore, that will retain the name of Christians,
fearing God, and yet make no conscience of bringing forth fruit to
him, he saith to such, Away! 'As for you, - Go ye, serve ye every one
his idols, and hereafter also, if ye will not hearken unto me,' &c. (Eze
20:39). Barren fig-tree, dost thou hear? God expecteth fruit, God
calls for fruit, yea, God will shortly come seeking fruit on this barren
fig-tree. Barren fig-tree, either bear fruit, or go out of the vineyard;
and yet then thy case will be unspeakably damnable. Yea, let me add,
if thou shalt neither bear fruit nor depart, God will take his name out
of thy mouth (Jer 44:26). He will have fruit. And I say further, if thou
wilt do neither, yet God in justice and righteousness will still come
for fruit. And it will be in vain for thee to count this austerity. He will
reap where he hath not sowed, and gather where he hath not strewed
(Matt 25:24-26). Barren fig-tree, dost thou hear?
Quest. What if a man have no grace?
Answ. Yes, seeing he hath a profession.
And he came and sought fruit THEREON.
A church, then, and a profession, are not places where the workers of
iniquity may hide themselves and sins from God. Some of old
thought that because they could cry, 'The temple of the Lord, the
temple of the Lord!' that therefore they were delivered, or had a
dispensation to do the abominations which they committed, as some
in our days; for who, say they, have a right to the creatures, if not
Christians, if not professors, if not church members? And, from this
conclusion, let go the reins of their inordinate affections after pride,
ambition, gluttony; pampering themselves without fear (Jude 12),
daubing themselves with the lust-provoking fashions of the times; to
walk with stretched out necks, naked breasts, frizzled fore-tops,
wanton gestures, in gorgeous apparel, mixed with gold and pearl,
and costly array.[6] I will not here make inspection into their lives,
their carriages at home, in their corners and secret holes; but
certainly, persons thus spirited, thus principled, and thus inclined,
have but empty boughs, boughs that want the fruit that God expects,
and that God will come down to seek.
Barren fig-tree, thou art not licensed by thy profession, nor by the
Lord of the vineyard, to bear these clusters of Gomorrah; neither
shall the vineyard, nor thy being crowded among the trees there,
shelter thee from the sight of the eye of God. Many make religion
their cloak, and Christ their stalking-horse, and by that means cover
themselves and hide their own wickedness from men; but God seeth
their hearts, hath his print upon the heels of their feet, and
pondereth all their goings; and at last, when their iniquity is found to
be hateful, he will either smite them with hardness of heart, and so
leave them, or awaken them to bring forth fruit. Fruit he looks for,
seeks, and expects, barren fig-tree!
But what! come into the presence of God to sin! What! come into the
presence of God to hide thy sin! Alas, man! the church is God's
garden, and Christ Jesus is the great Apostle and High-priest of our
profession. What! come into the house that is called by my name!
into the place where mine honour dwelleth! (Psa 26:8). Where mine
eyes and heart are continually! (1 Kings 9:3). What! come there to
sin, to hide thy sin, to cloak thy sin! His plants are an orchard with
pleasant fruits (Cant 4:13). And every time he goeth into his garden,
it is to see the fruits of the valley, and to 'see if the vine flourished,
and the pomegranates budded.'
Yea, saith he, he came seeking fruit on this fig-tree. The church is the
place of God's delight, where he ever desires to be: there he is night
and day. He is there to seek for fruit, to seek for fruit of all and every
tree in the garden. Wherefore, assure thyself, O fruitless one, that thy
ways must needs be open before the eyes of the Lord. One black
sheep is soon espied, although in company with many; that is taken
with the first cast of the eye; its different colour still betrays it. I say,
therefore, a church and a profession are not places where the
workers of iniquity may hide themselves from God that seeks for
fruit. 'My vineyard,' saith God, 'which is mine, is before me' (Cant
8:12).
And he came and sought fruit thereon, AND FOUND NONE.
Barren fig-tree, hearken; the continual non-bearing of fruit is a
dreadful sign that thou art to come to a dreadful end, as the winding
up of this parable concludeth.
'AND FOUND NONE.' None at all, or none to God's liking; for when
he saith, 'He came seeking fruit thereon,' he means 'fruit meet for
God,' pleasant fruit, fruit good and sweet (Heb 6). Alas! it is not any
fruit will serve; bad fruit is counted none. 'Every tree which bringeth
not forth good fruit is hewn down, and cast into the fire' (Matt 3:10).
First. There is a fruit among professors that withers, and so never
comes to be ripe; a fruit that is smitten in the growth, and comes not
to maturity; and this is reckoned no fruit. This fruit those professors
bear that have many fair beginnings, or blossoms; that make many
fair offers of repentance and amendment; that begin to pray, to
resolve, and to break off their sins by righteousness, but stop at those
beginnings, and bring not fruit forth to perfection. This man's fruit is
withered, wrinkled, smitten fruit, and is in effect no fruit at all.
Second. There is a hasty fruit, such as is the 'corn upon the house-
top' (Psa 129:6); or that which springs up on the dung-hill, that runs
up suddenly, violently, with great stalks and big show, and yet at last
proves empty of kernel. This fruit is to be found in those professors
that on a sudden are so awakened, so convinced, and so affected with
their condition that they shake the whole family, the endship,[7] the
whole town. For a while they cry hastily, vehemently, dolefully,
mournfully, and yet all is but a pang, an agony, a fit, they bring not
forth fruit with patience. These are called those hasty fruits that
'shall be a fading flower' (Isa 28:4).
Third. There is a fruit that is vile and ill-tasted, how long soever it be
in growing; the root is dried, and cannot convey a sufficiency of sap
to the branches, to ripen the fruit (Jer 24). These are the fruits of
such professors whose hearts are estranged from communion with
the Holy Ghost, whose fruit groweth from themselves, from their
parts, gifts, strength of wit, natural or moral principles. These,
notwithstanding they bring forth fruit, are called empty vines, such
as bring not forth fruit to God. 'Their root is dried up, they shall bear
no fruit; yea, though they bring forth, yet will I slay even the beloved
fruit of their womb' (Hosea 9:16).
Fourth. There is a fruit that is wild. 'I looked for grapes and it
brought forth wild grapes' (Isa 5:4). I observe, that as there are trees
and herbs that are wholly right and noble, fit indeed for the vineyard;
so there are also their semblance, but wild; not right, but ignoble.
There is the grape, and the wild grape; the vine, and the wild vine;
the rose, and canker rose; flowers and wild flowers; the apple, and
the wild apple which we call the crab. Now, fruit from these wild
things, however they may please the children to play with, yet the
prudent and grave count them of little or no value. There are also in
the world a generation of professors that, notwithstanding their
profession, are wild by nature; yea, such as were never cut out, or off,
from the wild olive-tree, nor never yet planted into the good olive-
tree. Now, these can bring nothing forth but wild olive berries, they
cannot bring forth fruit unto God. Such are all those that have lightly
taken up a profession, and crept into the vineyard without a new
birth, and the blessing of regeneration.
Fifth. There is also untimely fruit: 'Even as a fig-tree casteth her
untimely figs' (Rev 6, 13). Fruit out of season, and so no fruit to God's
liking. There are two sorts of professors subject to bring forth
untimely fruit: 1. They that bring forth fruit too soon; 2. They that
bring forth fruit too late.
1. They that bring forth too soon. They are such as at present receive
the Word with joy; and anon, before they have root downwards, they
thrust forth upwards; but having not root, when the sun ariseth, they
are smitten, and miserably die without fruit. These professors are
those light and inconsiderate ones that think nothing but peace will
attend the gospel; and so anon rejoice at the tidings, without
foreseeing the evil. Wherefore, when the evil comes, being unarmed,
and so not able to stand any longer, they die, and are withered, and
bring forth no fruit. 'He that received the seed into stony places, the
same is he that heareth the Word, and anon with joy receiveth it; yet
hath he not root in himself, but dureth for a while; for when
tribulation or persecution ariseth because of the Word, by and by he
is offended' (Matt 13:20,21). There is, in Isaiah 28:4, mention made
of some 'whose glorious beauty shall be a fading flower,' because it is
'fruit before the summer.' Both these are untimely fruit.
2. They also bring forth untimely fruit that stay till the season is over.
God will have his fruit in his season; I say, he will receive them of
such men as shall render them to him in their seasons (Matt 21:41).
The missing of the season is dangerous; staying till the door is shut is
dangerous (Matt 25:10,11). Many there be that come not till the flood
of God's anger is raised, and too deep for them to wade through;
'Surely in the floods of great waters they shall not come nigh unto
him' (Psa 32:6). Esau AFTERWARDS is fearful: 'For ye know how
that afterward, when he would have inherited the blessing, he was
rejected; for he found no place of repentance, though he sought it
carefully with tears' (Heb 12:17).
So the children of Israel, they brought to God the fruits of obedience
too late; their 'Lo, we be here' came too late (Num 14:40-42); their
'We will go up' came too late (Num 14:40-44). The Lord had sworn
before, 'that they should not possess the land' (Matt 25:10, 27:5). All
these are such as bring forth untimely fruit (Heb 12:17; Luke 13:25-
27). It is the hard hap of the reprobate to do all things too late; to be
sensible of his want of grace too late; to be sorry for sin too late; to
seek repentance too late; to ask for mercy, and to desire to go to glory
too late.
Thus you see, 1. That fruit smitten in the growth, that withereth, and
that comes not to maturity, is no fruit. 2. That hasty fruit, such as
'the grass upon the house-top,' withereth also before it groweth up,
and is no fruit (Psa 129:6). 3. That the fruit that is vile, and ill-tasted,
is no fruit. That wild fruit, wild grapes, are no fruit (Rev 6). That
untimely fruit, such as comes too soon, or that comes too late, such
as come not in their season, are no fruit.
And he came and sought FRUIT thereon, and found none.
Nothing will do but fruit; he looked for grapes. 'When the time of the
fruit drew near, he sent his servants to the husbandmen, that they
might receive the fruits of it' (Matt 21:34).
Quest. But what fruit doth God expect?
Answ. Good fruit. 'Every tree that bringeth not forth good fruit, is
hewn down' (Matt 7:19). Now, before the fruit can be good, the tree
must be good; for good fruit makes not a good tree, but a 'good tree
bringeth forth good fruit. Do men gather grapes of thorns, or figs of
thistles?' A man must be good, else he can bring forth no good fruit;
he must have righteousness imputed, that he may stand good in
God;'s sight from the curse of his law; he must have a principle of
righteousness in his soul, else how should he bring forth good fruits?
and hence it is, that a Christian's fruits are called 'the fruits of the
Spirit, the fruits of righteousness, which are by Jesus Christ' (Gal
5:22,23; Phil 1:11). The fruits of the Spirit, therefore the Spirit must
be there; the fruits of righteousness, therefore righteousness must
first be there. But to particularize in a few things briefly:–
First. God expecteth fruit that will answer, and be worthy of the
repentance which thou feignest thyself to have. Every one in a
profession, and that hath crowded into the vineyard, pretendeth to
repentance; now of every such soul, God expecteth that the fruits of
repentance be found to attend them. 'Bring forth, therefore, fruits
meet for repentance,' or answerable to thy profession of the doctrine
of repentance (Matt 3:8). Barren fig-tree, seeing thou art a professor,
and art got into the vineyard, thou standest before the Lord of the
vineyard as one of the trees of the garden; wherefore he looketh for
fruit from thee, as from the rest of the trees in the vineyard; fruits, I
say, and such as may declare thee in heart and life one that hath
made sound profession of repentance. By thy profession thou hast
said, I am sensible of the evil of sin. Now then, live such a life as
declares that thou art sensible of the evil of sin. By thy profession
thou hast said, I am sorry for my sin. Why, then, live such a life as
may declare this sorrow. By thy profession thou hast said, I am
ashamed of my sin; yea, but live such a life, that men by that may see
thy shame for sin (Psa 38:18; Jer 31:19). By thy profession thou
sayest, I have turned from, left off, and am become an enemy to
every appearance of evil (1 Thess 5:22). Ah! but doth thy life and
conversation declare thee to be such an one? Take heed, barren fig-
tree, lest thy life should give thy profession the lie. I say again, take
heed, for God himself will come for fruit. 'And he sought fruit
thereon.'
You have some professors that are only saints before men when they
are abroad, but are devils and vipers at home; saints by profession,
but devils by practice; saints in word, but sinners in heart and life.
These men may have the profession, but they want the fruits that
become repentance.[8]
Barren fig-tree, can it be imagined that those that paint themselves
did ever repent of their pride? or that those that pursue this world
did ever repent of their covetousness? or that those that walk with
wanton eyes did ever repent of their fleshly lusts? Where, barren fig-
tree, is the fruit of these people's repentance? Nay, do they not rather
declare to the world that they have repented of their profession?
Their fruits look as if they had. Their pride saith they have repented
of their humility. Their covetousness declareth that they are weary of
depending upon God; and doth not thy wanton actions declare that
thou abhorrest chastity? Where is thy fruit, barren fig-tree?
Repentance is not only a sorrow, and a shame for, but a turning from
sin to God; it is called 'repentance from dead works' (Heb 6:1). Hast
thou that 'godly sorrow' that 'worketh repentance to salvation, not to
be repented of?' (2 Cor 7:10,11). How dost thou show thy carefulness,
and clearing of thyself; thy indignation against sin; they fear of
offending; thy vehement desire to walk with God; thy zeal for his
name and glory in the world? And what revenge hast thou in thy
heart against every thought of disobedience?
But where is the fruit of this repentance? Where is thy watching, thy
fasting, thy praying against the remainders of corruption? Where is
thy self-abhorrence, thy blushing before God, for the sin that is yet
behind? Where is thy tenderness of the name of God and his ways?
Where is thy self-denial and contentment? How dost thou show
before men the truth of thy turning to God? Hast thou 'renounced
the hidden things of dishonesty, not walking in craftiness?' Canst
thou commend thyself 'to every man's conscience in the sight of
God?' (2 Cor 4:2).
Second. God expecteth fruits that shall answer that faith which thou
makest profession of. The professor that is got into the vineyard of
God doth feign that he hath the faith, the faith most holy, the faith of
God's elect. Ah! but where are thy fruits, barren fig-tree? The faith of
the Romans was 'spoken of throughout the whole world' (Rom 1:8).
And the Thessalonians' faith grew exceedingly (2 Thess 1:3).
Thou professest to believe thou hast a share in another world: hast
thou let got THIS, barren fig-tree? Thou professest thou believest in
Christ: is he thy joy, and the life of thy soul? Yea, what conformity
unto him, to his sorrows and sufferings? What resemblance hath his
crying, and groaning, and bleeding, and dying, wrought in thee? Dost
thou 'bear about in thy body the dying of the Lord Jesus?' and is also
the life of Jesus 'made manifest in thy mortal body?' (2 Cor 4:10,11).
Barren fig-tree, 'show me thy faith by thy works.' 'Show out of a good
conversation thy works with meekness of wisdom' (James 2:18,
3:13). What fruit, barren fig-tree, what degree of heart holiness? for
faith purifies the heart (Acts 15:9). What love to the Lord Jesus? for
'faith worketh by love' (Gal 5:6).
Third. God expecteth fruits according to the seasons of grace thou art
under, according to the rain that cometh upon thee. Perhaps thou art
planted in a good soil, by great waters, that thou mightest bring forth
branches, and bear fruit; that thou mightest be a goodly vine or fig-
tree. Shall he not therefore seek for fruit, for fruit answerable to the
means? Barren fig-tree, God expects it, and will find it too, if ever he
bless thee. 'For the earth which drinketh in the rain that cometh oft
upon it, and bringeth forth herbs meet for them by whom it is
dressed, receiveth blessing from God: but that which beareth thorns
and briars is rejected, and is nigh unto cursing, whose end is to be
burned' (Heb 6:7,8).
Barren soul, how many showers of grace, how many dews from
heaven, how many times have the silver streams of the city of God
run gliding by thy roots, to cause thee to bring forth fruit! These
showers and streams, and the drops that hang upon thy boughs, will
all be accounted for; and will they not testify against thee that thou
oughtest, of right, to be burned? Hear and tremble, O thou barren
professor! Fruits that become thy profession of the gospel, the God of
heaven expecteth. The gospel hath in it the forgiveness of sins, the
kingdom of heaven, and eternal life; but what fruit hath thy
profession of a belief of these things put forth in thy heart and life?
Hast thou given thyself to the Lord? and is all that thou hast to be
ventured for his name in this world? Dost thou walk like one that is
bought with a price, even with the price of precious blood?
Fourth. The fruit that God expecteth is such as is meet for himself;
fruit that may glorify God. God's trees are trees of righteousness, the
planting of the Lord, that he may be glorified; fruit that tasteth of
heaven, abundance of such fruit. For 'herein,' saith Christ, 'is my
Father glorified, that ye bear much fruit' (John 15:8). Fruits of all
kinds, new and old; the fruits of the Spirit are in all goodness, and
righteousness, and truth. Fruits before the world, fruits before the
saints, fruits before God, fruits before angels.
O my brethren, 'what manner of persons ought we to be,' who have
subscribed to the Lord, and have called ourselves by the name of
Israel? 'One shall say I am the Lord's; and another shall call himself
by the name of Jacob; and another shall subscribe with his hand
unto the Lord, and surname himself by the name of Israel' (Isa 44:5).
Barren fig-tree, hast thou subscribed, hast thou called thyself by the
name of Jacob, and surnamed thyself by the name of Israel? All this
thou pretendest to, who art got into the vineyard, who art placed
among the trees of the garden of God. God doth therefore look for
such fruit as is worthy of his name, as is meet for him; as the apostle
saith, 'we should walk worthy of God'; that is, so as we may show in
every place that the presence of God is with us, his fear in us, and his
majesty and authority upon our actions. Fruits meet for him, such a
dependence upon him, such trust in his word, such satisfaction in his
presence, such a trusting of him with all my concerns, and such
delight in the enjoyment of him, that may demonstrate that his fear
is in my heart, that my soul is wrapped up in his things, and that my
body, and soul, and estate, and all, are in truth, through his grace, at
his dispose, fruit meet for him. Hearty thanks, and blessing God for
Jesus Christ, for his good word, for his free grace, for the discovery of
himself in Christ to the soul, secret longing after another world, fruit
meet for him. Liberality to the poor saints, to the poor world; a life in
word and deed exemplary; a patient and quiet enduring of all things,
till I have done and suffered the whole will of God, which he hath
appointed for me. 'That on the good ground are they which, in an
honest and good heart, having heard the word, keep it, and bring
forth fruit with patience' (Luke 8:15). This is bringing forth fruit unto
God; having our 'fruit unto holiness, and the end everlasting life'
(Rom 7:4, 6:22, 14:8).
Fifth. The Lord expects fruit becoming the vineyard of God. 'The
vineyard,' saith he, 'in a very fruitful hill': witness the fruit brought
forth in all ages (Isa 5:1). The most barren trees that ever grew in the
wood of this world, when planted in this vineyard by the God of
heaven, what fruit to Godward have they brought forth! 'Abel offered
the more excellent sacrifice' (Heb 11:4). Enoch walked with God
three hundred years (Heb 11:5). Noah, by his life of faith,
'condemned the world, and became heir of the righteousness which
is by faith' (Heb 11:7). Abraham left his country, and went out after
God, not knowing whither he went (Heb 11:8). Moses left a kingdom,
and run the hazard of the wrath of the king, for the love he had to
God and Christ. What shall I say of them who had trials, 'not
accepting deliverance, that they might obtain a better resurrection?
They were stoned; they were sawn asunder; were tempted; were slain
with the sword; they wandered about in sheep-skins and goat-skins,
being destitute, afflicted, tormented' (Heb 11:35-37). Peter left his
father, ship, and nets (Matt 4:18-20). Paul turned off from the feet of
Gamaliel. Men brought their goods and possessions (the price of
them) and cast it down at the apostle's feet (Acts 19:18-20). And
others brought their books together, and burned them; curious
books, though they were worth fifty thousand pieces of silver. I could
add how many willingly offered themselves in all ages, and their all,
for the worthy name of the Lord Jesus, to be racked, starved, hanged,
burned, drowned, pulled in pieces, and a thousand calamities.[9]
Barren fig-tree, the vineyard of God hath been a fruitful place. What
dost thou there? What dost thou bear? God expects fruit according
to, or becoming the soil of the vineyard.
Sixth. The fruit which God expecteth is such as becometh God's
husbandry and labour. The vineyard is God's husbandry, or tillage. 'I
am the true vine, ' saith Christ, 'and my Father is the husbandman'
(John 15:1). And again, 'Ye are God's husbandry, ye are God's
building' (1 Cor 3:9). The vineyard; God fences it, God gathereth out
the stones, God builds the tower, and the wine-press in the midst
thereof. Here is labour, here is protection, here is removing of
hindrances, here is convenient purgation, and all that there might be
fruit.
Barren fig-tree, what fruit hast thou? Hast thou fruit becoming the
care of God, the protection of God, the wisdom of God, the patience
and husbandry of God? It is the fruit of the vineyard that is either the
shame or the praise of the husbandman. 'I went by the field of the
slothful,' saith Solomon, 'and by the vineyard of the man void of
understanding; and lo, it was all grown over with thorns, and nettles
had covered the face thereof' (Prov 34:30-32).
Barren fig-tree, if men should make a judgment of the care, and
pains, and labour of God in his church, by the fruit that thou bringest
forth, what might they say? Is he not slothful, is not he careless, is he
not without discretion? O! thy thorns, thy nettles, thy barren heart
and barren life, is a continual provocation to the eyes of his glory, as
likewise a dishonour to the glory of his grace.
Barren fig-tree, hast thou heard all these things? I will add yet one
more.
'And he came and sought fruit thereon.'
The question is not now, What thou thinkest of thyself, nor what all
the people of God think of thee, but what thou shalt be found in that
day when God shall search thy boughs for fruit? When Sodom was to
be searched for righteous men, God would not, in that matter, trust
his faithful servant Abraham; but still, as Abraham interceded, God
answered, 'If I find fifty, - or forty and five there, I will not destroy
the city' (Gen 18:20-28). Barren fig-tree, what sayest thou? God will
come down to see, God will make search for fruit himself.
'And he came and sought fruit thereon, and found none. Then said he
unto the dresser of the vineyard, Behold, these three years I come
seeking fruit on this fig-tree, and find none; cut it down, why
cumbereth it the ground?'
These words are the effects of God's search into the boughs of a
barren fig-tree; he sought fruit, and found none–none to his liking,
none pleasant and good. Therefore, first, he complains of the want
thereof to the dresser; calls him to come, and see, and take notice of
the tree; then signifieth his pleasure: he will have it removed, taken
away, cut down from cumbering the ground.
Observe, The barren fig-tree is the object of God's displeasure; God
cannot bear with a fruitless professor.
THEN said he, &c.
THEN, after this provocation; then, after he had sought and found
no fruit, then. This word, THEN, doth show us a kind of an inward
disquietness; as he saith also in another place, upon a like
provocation. 'THEN the anger of the Lord, and his jealousy, shall
smoke against that man, and all the curses that are written in this
book shall lie upon him, and the Lord shall blot out his name from
under heaven' (Deut 29:18-20).
THEN; it intimateth that he was now come to a point, to a resolution
what to do with this fig-tree. 'Then said he to the dresser of this
vineyard,' that is, to Jesus Christ, 'behold,' as much as to say, come
hither, here is a fig-tree in my vineyard, here is a professor in my
church, that is barren, that beareth no fruit.
Observe, However the barren professor thinks of himself on earth,
the Lord cries out in heaven against him. 'And now go to, I will tell
you what I will do to my vineyard: I will take away the hedge thereof,
and it shall be eaten up; and I will break down the wall thereof, and it
shall be trodden down' (Isa 5:5).
'Behold, THESE THREE YEARS I come seeking fruit.'
Observe, 'THESE THREE YEARS.' God cries out that this patience is
abused, that his forbearance is abused. Behold, these three years I
have waited, forborne; these three years I have deferred mine anger.
'Therefore will I stretch out my hand against thee, and destroy thee; I
am weary with repenting' (Jer 15:6). 'These three years.' Observe,
God layeth up all the time; I say, a remembrance of all the time that a
barren fig-tree, or a fruitless professor, misspendeth in this world. As
he saith also of Israel of old, 'forty years long was I grieved with this
generation' (Psa 95:10).
'These three years,' &c. These three seasons: Observe, God
remembers how many seasons thou hast misspent: for these three
years signify so many seasons. And when the time of fruit drew nigh,
that is, about the season they begin to be ripe, or that according to
the season might so have been. Barren fig-tree, thou hast had time,
seasons, sermons, ministers, afflictions, judgments, mercies, and
what not; and yet hast not been fruitful. Thou hast had awakenings,
reproofs, threatenings, comforts, and yet hast not been fruitful. Thou
hast had patterns, examples, citations, provocations, and yet has not
been fruitful. Well, God hath laid up thy three years with himself. He
remembers every time, every season, every sermon, every minister,
affliction, judgment, mercy, awakening, pattern, example, citation,
provocation; he remembers all. As he said of Israel of old, 'They have
tempted me now these ten times, and have not hearkened to my
voice' (Num 14:22). And again, 'I remember all their wickedness'
(Hosea 7:2).
'These three years,' &c. He seeks for the fruit of every season. He will
not that any of his sermons, ministers, afflictions, judgments, or
mercies, should be lost, or stand for insignificant things; he will have
according to the benefit bestowed. (2 Chron 32:24,25). He hath not
done without a cause all that he hath done, and therefore he looketh
for fruit (Eze 14:23). Look to it, barren fig-tree.[10]
I came 'SEEKING' fruit.
Observe, This word 'SEEKING' signifies a narrow search; for when a
man seeks for fruit on a tree, he goes round it and round it; now
looking into this bough, and then into that; he peeks into the inmost
boughs, and the lowermost boughs, if perhaps fruit may be thereon.
Barren fig-tree, God will look into all thy boughs, he will be with thee
in thy bed-fruits, thy midnight-fruits, thy closet-fruits, thy family-
fruits, thy conversation-fruits, to see if there be any among all these
that are fit for, or worthy of the name of the God of heaven. He sees
'what the ancients of the house of Israel do in the dark' (Eze 8:12).
'All things are naked and opened unto the eyes of him with whom we
have to do' (Heb 4:12,13).
Seeking fruit on 'THIS' fig-tree.
I told you before, that he keeps in remembrance the times and
seasons that the barren professor had wickedly misspent. Now,
forasmuch as he also pointeth out the figtree, THIS fig-tree, it
showeth that the barren professor, above all professors, is a
continual odium in the eyes of God. This fig-tree, 'this man Coniah'
(Jer 22:28). This people draw nigh me with their mouth, but have
removed their hearts far from me. God knows who they are among
all the thousands of Israel that are the barren and fruitless
professors; his lot will fall upon the head of Achan, though he be hid
among six hundred thousand men. 'And he brought his household,
man by man, and Achan, the son of Carmi, the son of Zabdi, the son
of Zera, of the tribe of Judah, was taken' (Josh 7:17,18). This is the
Achan, this is the fig-tree, this is the barren professor!
There is a man hath a hundred trees in his vineyard, and at the time
of the season, he walketh into his vineyard to see how the trees
flourish; and as he goes, and views, and prys, and observes how they
are hanged with fruit, behold, he cometh to one where he findeth
naught but leaves. Now he makes a stand; looks upon it again and
again; he looks also here and there, above and below; and if after all
this seeking, he finds nothing but leaves thereon, then he begins to
cast in his mind, how he may know this tree next year; what stands
next it, or how far it is off the hedge? But if there be nothing there
that may be as a mark to know it by, then he takes his hook, and
giveth it a private mark–'And the Lord set a mark upon Cain' (Gen
4), saying, Go thy ways, fruitless fig-tree, thou hast spent this season
in vain. Yet doth he not cut it down, I will try it another year: may be
this was not a hitting[11] season. Therefore he comes again next year,
to see if now it have fruit; but as he found it before, so he finds it
now, barren, barren, every year barren; he looks again, but finds no
fruit. Now he begins to have second thoughts, How! neither hit last
year nor this? Surely the barrenness is not in the season; sure the
fault is in the tree; however, I will spare it this year also, but will give
it a second mark; and it may be he toucheth it with a hot iron,
because he begins to be angry.
Well, at the third season he comes again for fruit, but the third year
is like the first and second; no fruit yet; it only cumbereth the
ground. What now must be done with this fig-tree? Why, the Lord
will lop its boughs with terror; yea, the thickets of those professors
with iron. I have waited, saith God, these three years; I have missed
of fruit these three years; it hath been a cumber-ground these three
years; cut it down. Precept hath been upon precept, and line upon
line, one year after another, for these three years, but no fruit can be
seen; I find none, fetch out the axe! I am sure THIS is the fig-tree, I
know it from the first year; barrenness was its sign then, barrenness
is its sign now; make it fit for the fire! Behold, 'now also the axe is
laid unto the root of the trees: therefore, every tree that bringeth not
forth good fruit, is hewn down, and cast into the fire' (Matt 3:10).
Observe, my brethren, God's heart cannot stand towards a barren
fig-tree. You know thus it is with yourselves. If you have a tree in
your orchard or vineyard that doth only cumber the ground, you
cannot look upon that tree with pleasure, with complacency and
delight. No; if you do but go by it, if you do but cast your eye upon it:
yea, if you do but think of that tree, you threaten it in your heart,
saying, I will hew thee down shortly; I will to the fire with thee
shortly: and it is in vain for any to think of persuading of you to show
favour to the barren fig-tree; and if they should persuade, your
answer is irresistible, It yields me no profit, it takes up room and
doth no good; a better may grow in its room.
Cut it down.
Thus, when the godly among the Jews made prayers that rebellious
Israel might not be cast out of the vineyard, what saith the answer of
God? (Jer 14:17). 'Though Moses and Samuel stood before me, yet
my mind could not be toward this people': wherefore 'cast them out
of my sight, and let them go forth' (Jer 15:1).
What a resolution is here! Moses and Samuel could do almost
anything with God in prayer. How many times did Moses by prayer
turn away God's judgments from even Pharaoh himself! yea, how
many times did he by prayer preserve Israel, when in the wilderness,
from the anger and wrath of God! (Psa 106:23). Samuel is reckoned
excellent this way, yea, so excellent, that when Israel had done that
fearful thing as to reject the Lord, and choose them another king, he
prayed, and the Lord spared, and forgave them (1 Sam 12). But yet
neither Moses nor Samuel can save a barren fig-tree. No; though
Moses and Samuel stood before me, that is, pleading, arguing,
interceding, supplicating, and beseeching, yet could they not incline
mine heart to this people.
Cut it down.
'Ay, but Lord, it is a fig-tree, a fig-tree!' If it was a thorn, or a
bramble, or a thistle, the matter would not be much; but it is a fig-
tree, or a vine. Well, but mark the answer of God, 'Son of man, What
is the vine-tree more than any tree, or than a branch which is among
the trees of the forest? Shall wood be taken thereof to do any work?
or will men take a pin of it to hang any vessel thereon?' (Eze 15:2,3).
If trees that are set, or planted for fruit, bring not forth that fruit,
there is betwixt them and the trees of the forest no betterment at all,
unless the betterment lieth in the trees of the wood, for they are fit to
build withal; but a fig-tree, or a vine, if they bring not forth fruit, yea,
good fruit, they are fit for nothing at all, but to be cut down and
prepared for the fire; and so the prophet goes on, 'Behold, it is cast
into the fire for fuel.' If it serve not for fruit it will serve for fuel, and
so 'the fire devoureth both the ends of it, and the midst of it is burnt.'
Ay, but these fig-trees and vines are church-members, inhabiters of
Jerusalem. So was the fig-tree mentioned in the text. But what
answer hath God prepared for these objections? Why, 'Thus saith the
Lord God, As the vinetree among the trees of the forest, which I
have given to the fire for fuel; so will I give the inhabitants of
Jerusalem; and I will set my face against them, they shall go out from
one fire, and another fire shall devour them' (Eze 15:6,7).
Cut it down.
The woman that delighteth in her garden, if she have a slip there,
suppose, if it was fruitful, she would not take five pounds for it; yet if
it bear no fruit, if it wither, and dwindle, and die, and turn cumber-
ground only, it may not stand in her garden. Gardens and vineyards
are places for fruit, for fruit according to the nature of the plant or
flowers. Suppose such a slip as I told you of before should be in your
garden, and there die, would you let it abide in your garden? No;
away with it, away with it! The woman comes into her garden
towards the spring, where first she gives it a slight cast with her eye,
then she sets to gathering out the weeds, and nettles, and stones;
takes a besom and sweeps the walks; this done, she falls to prying
into her herbs and slips, to see if they live, to see if they are likely to
grow. Now, if she comes to one that is dead, that she is confident will
not grow, up she pulls that, and makes to the heap of rubbish with it,
where she despisingly casts it down, and valueth it no more than a
nettle, or a weed, or than the dust she hath swept out of her walks.
Yea, if any that see her should say, Why do you so? the answer is
ready. It is dead, it is dead at root; if I had let it stand it would but
have cumbered the ground. The strange slips, and also the dead
ones, they must be 'a heap in the day of grief, and of desperate
sorrow' (Isa 17:10,11).
Cut it down.
There are two manner of cuttings down; First. When a man is cast
out of the vineyard. Second. When a man is cast out of the world.
First. When a man is cast out of the vineyard. And that is done two
ways; 1. By an immediate hand of God. 2. By the church's due
execution of the laws and censures which Christ for that purpose has
left with his church.
1. God cuts down the barren fig-tree by an immediate hand, smiting
his roots, blasting his branches, and so takes him away from among
his people. 'Every branch,' saith Christ, 'that beareth not fruit in me,
he,' my Father, 'taketh away' (John 15:2). He taketh him out of the
church, he taketh him away from the godly. There are two things by
which God taketh the barren professor from among the children of
God: (1.) Strong delusions. (2.) Open profaneness.
(.1). By strong delusion; such as beguile the soul with damnable
doctrines, that swerve from faith and godliness, 'They have chosen
their own ways,' saith God, 'and their soul delighteth in their
abominations. I also will choose their delusions, and will bring their
fears upon them' (Isa 66:3,4). I will smite them with blindness, and
hardness of heart, and failing of eyes; and will also suffer the tempter
to tempt and affect his hellish designs upon them. 'God shall send
them strong delusion, that they should believe a lie: that they all
might be damned who believed not the truth, but had pleasure in
unrighteousness' (2 Thess 2:10-12).
(2.) Sometimes God takes away a barren professor by open
profaneness. There is one hath taken up a profession of that worthy
name, the Lord Jesus Christ; but this profession is but a cloak; he
secretly practiseth wickedness. He is a glutton, a drunkard, or
covetous, or unclean. Well, saith God, I will loose the reins of this
professor; I will give him up to his vile affections; I will loose the
reins of his lusts before him; he shall be entangled with his beastly
lusts; he shall be overcome of ungodly company. Thus they that turn
aside to their own crooked ways 'the Lord shall lead them forth with
the workers of iniquity' (Psa 125:5). This is God's hand immediately;
God is now dealing with this man himself. Barren fig-tree, hearken!
Thou art crowded into a profession, art got among the godly, and
there art a scandal to the holy and glorious gospel; but withal so
cunning that, like the sons of Zeruiah, thou art too hard for the
church; she knows not how to deal with thee. Well, saith God, I will
deal with that man myself, 'I will answer that man by myself.' He that
sets up his idols in his heart, and puts the stumbling-block of his
iniquity before his face, and yet comes and appears before me, 'I will
set my face against that man, and will make him a sign and a
proverb: and I will cut him off from the midst of my people; and ye
shall know that I am the Lord' (Eze 14:7,8). But,
2. God doth sometimes cut down the barren fig-tree by the church,