Part 2
by the church's due execution of the laws and censures which Christ
for that purpose hath left with his church. This is the meaning of that
in Matthew 18; 1 Corinthians 5: and that in 1 Timothy 1:20 upon
which now I shall not enlarge, But which way soever God dealeth
with thee, O thou barren fig-tree, whither by himself immediately, or
by his church, it amounts to one and the same; for if timely
repentance prevent not, the end of that soul is damnation. They are
blasted, and withered, and gathered by men, God's enemies; and at
last being cast into the fire burning must be their end. 'That which
beareth thorns and briars is nigh unto cursing, whose end is to be
burned' (Heb 6:8).
Second. And, again, sometimes by 'Cut it down' God means, cast it
out of the world. Thus he cut down Nadab and Abihu, when he
burned them up with fire from heaven. Thus he cut down Korah,
Dathan, and Abiram, when he made the earth to swallow them up
(Num 3:4, 16:31-33). Thus he cut down Saul, when he gave him up to
fall upon the edge of his own sword, and died (1 Sam 31:4). Thus he
cut down Ananias, with Sapphira his wife, when he struck them
down dead in the midst of the congregation (Acts 5:5,10). I might
here also discourse of Absalom, Ahithophel, and Judas, who were all
three hanged: the first by God's revenging hand, the others were
given up of God to be their own executioners. These were barren and
unprofitable fig-trees, such as God took no pleasure in, therefore he
commanded to cut them down. The Psalmist saith, 'He shall take
them away as with a whirlwind, both living, and in his wrath' (Psa
58:9). Barren fig-tree, hearken! God calls for the axe, his sword;
bring it hither; here is a barren professor. Cut him down, why
cumbereth he the ground?
Why cumbereth it the ground?
By these words the Lord suggesteth reasons of his displeasure
against the barren fig-tree; it cumbereth the ground. The Holy Ghost
doth not only take an argument from its barrenness, but because it is
a cumber-ground, therefore cut it down; wherefore it must needs be
a provocation. 1. Because, as much as in him lieth, he disappointeth
the design of God in planting his vineyard; I looked that it should
bring forth fruit. 2. It hath also abused his patience, his long-
suffering, his three years' patience. 3. It hath also abused his labour,
his pains, his care, and providence of protection and preservation:
for he hedges his vineyard, and walls it about. Cumber-ground, all
these things thou abusest! He waters his vineyard, and looks to it
night and day; but all these things thou hast abused.
Further, there are other reasons of God's displeasure; as,
First. A cumber-ground is a very mock and reproach of religion, a
mock and reproach to the ways of God, to the people of God, to the
Word of God, and to the name of religion. It is expected of all hands,
that all the trees in the garden of God should be fruitful: God expects
fruit, the church expects fruit, the world, even the world, concludes
that professors should be fruitful in good works; I say, the world
expecteth that professors should be better than themselves. But,
barren fig-tree, thou disappointest all. Nay, hast thou not learned the
wicked ones thy ways? Hast thou not learned them to be more
wicked by thy example?–but that is by the by. Barren fig-tree, thou
hast disappointed others, and must be disappointed thyself! 'Cut it
down, why cumbereth it the ground?'
Second. The barren fig-tree takes up the room where a better tree
might stand; I say, it takes up the room, it keeps, so long as it stand
where it doth; a fruitful tree out of that place, and therefore it must
be cut down. Barren fig-tree, dost thou hear? Because the Jews stood
fruitless in the vineyard, therefore, saith God, 'The kingdom of God
shall be taken from you,' and given to a nation that shall render him
their fruits in their season (Matt 21:33-41). The Jews for their
barrenness were cut down, and more fruitful people put in their
room. As Samuel also said to barren Saul, 'The Lord hath rent the
kingdom from thee, and hath given it to a neighbour of thine that is
better than thou' (1 Sam 15:28). The unprofitable servant must be
cast out, must be cut down (Matt 25:27).
Cumber-ground, how many hopeful, inclinable, forward people, hast
thou by thy fruitless and unprofitable life, kept out of the vineyard of
God? For thy sake have the people stumbled at religion; by thy life
have they been kept from the love of their own salvation. Thou hast
been also a means of hardening others, and of quenching and killing
weak beginnings. Well, barren fig-tree, look to thyself, thou wilt not
go to heaven thyself, and them that would, thou hinderest; thou must
not always cumber the ground, nor always hinder the salvation of
others. Thou shalt be cut down, and another shall be planted in thy
room.
Third. The cumber-ground is a sucker; he draws away the heart and
nourishment from the other trees. Were the cumber ground cut
down, the others would be more fruitful; he draws away that fatness
of the ground to himself, that would make the others more hearty
and fruitful. 'One sinner destroyeth much good' (Eccl 9:18).
The cumber-ground is a very drone in the hive, that eats up the
honey that should feed the labouring bee; he is a thief in the candle,
that wasteth the tallow, but giveth no light; he is the unsavoury salt,
that is fit for nought but the dunghill. Look to it, barren fig-tree!
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 (vv 8,9).
These are the words of the dresser of the vineyard, who, I told you, is
Jesus Christ, for he made intercession for the transgressors. And
they contain a petition presented to an offended justice, praying, that
a little more time and patience might be exercised towards the
barren cumberground fig-tree.
In this petition there are six things considerable: 1. That justice
might be deferred. O that justice might be deferred! 'Lord, let it
alone,' &c., a while longer. 2. Here is time prefixed, as a space to try if
more means will cure a barren fig-tree. 'Lord, let it alone this year
also.' 3. The means to help it are propounded, 'until I shall dig about
it, and dung it.'[12] 4. Here is also an insinuation of a supposition,
that, by thus doing, God's expectation may be answered; 'and if it
bear fruit, well.' 5. Here is a supposition that the barren fig-tree may
yet abide barren, when Christ hath done what he will unto it; 'and if
it bear fruit,' &c. 6. Here is at last a resolution, that if thou continue
barren, hewing days will come upon thee; 'and if it bear fruit, well;
and if not, then after that thou shalt cut it down.' But to proceed
according to my former method, by way of exposition.
Lord, let it alone this year also.
Here is astonishing grace indeed! astonishing grace, I say, that the
Lord Jesus should concern himself with a barren fig-tree; that he
should step in to stop the blow from a barren fig-tree! True, he
stopped the blow but for a time; but why did he stop it at all? Why
did not he fetch out the axe? Why did he not do execution? Why did
not he cut it down? Barren fig-tree, it is well for thee that there is a
Jesus at God's right hand, a Jesus of that largeness of bowels, as to
have compassion for a barren fig-tree, else justice had never let thee
alone to cumber the ground as thou hast done! When Israel also had
sinned against God, down they had gone, but that Moses stood in the
breach. 'Let me alone,' said God to him, 'that I may consume them' in
a moment, 'and I will make of thee a great nation' (Exo 32:10).
Barren fig-tree, dost thou hear? Thou knowest not how oft the hand
of Divine justice hath been up to strike, and how many years since
thou hadst been cut down, had not Jesus caught hold of his Father's
axe. Let me alone, let me fetch my blow, or 'Cut it down, why
cumbereth it the ground?' Wilt thou not hear yet, barren fig-tree?
Wilt thou provoke still? Thou hast wearied men, and provoked the
justice of God! And 'will ye weary my God also?' (Isa 7:13).
Lord, let it alone this year.
Lord, a little longer! let us not lose a soul for want of means. I will
try, I will see if I can make it fruitful, I will not beg a long life, nor
that it might still be barren, and so provoke thee. I beg, for the sake
of the soul, the immortal soul; Lord, spare it one year only, one year
longer, this year also. If I do any good to it, it will be in little time.
Thou shalt not be over wearied with waiting; one year and then.
Barren fig-tree, dost thou hear what a striving there is between the
vine-dresser and the husbandman, for thy life? 'Cut it down,' says
one; 'Lord, spare it,' saith the other. It is a cumber-ground, saith the
Father; one year longer, prays the Son. 'Let it alone this year also.'
Till I shall dig about it, and dung it.
The Lord Jesus by these words supposeth two things, as causes of the
want of fruit in a barren fig-tree; and two things he supposeth as a
remedy.
The things that are a cause of want of fruit are, First. It is earth-
bound. Lord, the fig-tree is earth-bound. Second. A want of warmer
means, of fatter means. Wherefore, accordingly, he propoundeth to
loosen the earth; to dig about it. And then to supply it with dung.
'To dig about it, and dung it. Lord, let it alone this year also, until I
shall dig about it.' I doubt it is too much ground-bound. The love of
this world, and the deceitfulness of riches lie too close to the roots of
the heart of this professor (Luke 14). The love of riches, the love of
honours, the love of pleasures, are the thorns that choke the word.
'For all that is in the world, the lust of the flesh, and the lust of the
eyes, and the pride of life, is not of the Father,' but enmity to God;
how then, where these things bind up the heart, can there be fruit
brought forth to God? (1 John 2:15,16). Barren fig-tree, see how the
Lord Jesus, by these very words, suggesteth the cause of thy
fruitfulessness of soul! The things of this world lie too close to thy
heart; the earth with its things have bound up thy roots; thou art an
earth-bound soul, thou art wrapped up in thick clay. 'If any man love
the world, the love of the Father is not in him'; how then can he be
fruitful in the vineyard? This kept Judas from the fruit of caring for
the poor (John 12:6). This kept Demas from the fruit of selfdenial
(2 Tim 4:10). And this kept Ananias and Sapphira his wife from the
goodly fruit of sincerity and truth (Acts 5:5,10). What shall I say?
These are 'foolish and hurtful lusts, which drown men in destruction
and perdition; for the love of money is the root of all evil.' How then
can good fruit grow from such a root, the root of all evil? 'Which
while some coveted after, they have erred from the faith, and pierced
themselves through with many sorrows' (1 Tim 6:9,10). It is an evil
root, nay, it is the root of all evil. How then can the professor that
hath such a root, or a root wrapped up in such earthly things, as the
lusts, and pleasures, and vanities of this world, bring forth fruit to
God?
Till I shall 'DIG' about it.
Lord, I will loose his roots, I will dig up this earth, I will lay his roots
bare; my hand shall be upon him by sickness, by disappointments, by
cross providences; I will dig about him until he stands shaking and
tottering; until he be ready to fall; then, if ever, he will seek to take
faster hold. Thus, I say, deals the Lord Jesus ofttimes with the barren
professor; he diggeth about him, he smiteth one blow at his heart,
another blow at his lusts, a third at his pleasures, a fourth at his
comforts, another at his self-conceitedness. Thus he diggeth about
him; this is the way to take bad earth from his roots, and to loosen
his roots from the earth. Barren figtree, see here the care, the love,
the labour, and way, which the Lord Jesus, the dresser of the
vineyard, is fain to take with thee, if haply thou mayest be made
fruitful.[13]
Till I shall dig about it, and 'DUNG' it.
As the earth, by binding the roots too closely, may hinder the tree's
being fruitful, so the want of better means may be also a cause
thereof. And this is more than intimated by the dresser of the
vineyard; 'Till I shall dig about it and dung it.' I will supply it with a
more fruitful ministry, with a warmer word; I will give them pastors
after mine own heart; I will dung them. You know dung is a more
warm, more fat, more hearty, and succouring matter than is
commonly the place in which trees are planted.
'I will dig about it, and dung it.' I will bring it under a heart-
awakening ministry; the means of grace shall be fat and good: I will
also visit it with heart-awakening, heartwarming, heart-
encouraging considerations; I will apply warm dung to his roots; I
will strive with him by my Spirit, and give him some tastes of the
heavenly gift, and the power of the world to come. I am loth to lose
him for want of digging. 'Lord, let it alone this year also, till I shall
dig about it and dung it.'
And if it bear fruit, WELL.
And if the fruits of all my labour doth make this fig-tree fruitful, I
shall count my time, my labour, and means, well bestowed upon it;
and thou also, O my God, shalt be therewith much delighted; for
thou art gracious, and merciful, and repentest thee of the evil which
thou threatenest to bring upon a people. These words, therefore,
inform us, that if a barren fig-tree, a barren professor, shall now at
last bring forth fruit to God, it shall go well with that professor, it
shall go well with that poor soul. His former barrenness, his former
tempting of God, his abuse of God's patience and long-suffering, his
mis-spending year after year, shall now be all forgiven him. Yea, God
the Father, and our Lord Jesus Christ, will not pass by and forget all,
and say, 'Well done,' at the last. When I say to the wicked, O wicked
man, thou shalt surely die; if he then do that which is lawful and
right, if he walk in the statutes of life, without committing iniquity,
he shall surely live, he shall not die (Eze 33).
Barren fig-tree, dost thou hear? the axe is laid to thy roots, the Lord
Jesus prays God to spare thee. Hath he been digging about thee?
Hath he been dunging of thee? O barren fig-tree, now thou art come
to the point; if thou shalt now become good, if thou shalt, after a
gracious manner, suck in the gospel-dung, and if thou shalt bring
forth fruit unto God, well; but if not, the fire is the last! fruit, or the
fire; fruit, or the fire, barren fig-tree! 'If it bear fruit, well.'[14]
And if not, THEN after that thou shalt cut it down.
The Lord Jesus, by this if, giveth us to understand that there is a
generation of professors in the world that are incurable, that will not,
that cannot repent, nor be profited by the means of grace. A
generation, I say, that will retain a profession, but will not bring forth
fruit; a generation that will wear out the patience of God, time and
tide, threatenings and intercessions, judgments and mercies, and
after all will be unfruitful.
O the desperate wickedness that is in thy heart! Barren professor,
dost thou hear? the Lord Jesus stands yet in doubt about thee; there
is an IF stands yet in the way. I say, the Lord Jesus stands yet in
doubt about thee, whether or no, at last, thou wilt be good; whether
he may not labour in vain; whether his digging and dunging will
come to more than lost labour; 'I gave her space to repent, - and she
repented not' (Rev 2:21). I digged about it, I dunged it; I gained time,
and supplied it with means; but I laboured herein in vain, and spent
my strength for nought, and in vain! Dost thou hear, barren fig-tree?
there is yet a question, Whether it may be well with thy soul at last?
And if not, THEN after that thou shalt cut it down.
There is nothing more exasperating to the mind of a man than to find
all his kindness and favour slighted; neither is the Lord Jesus so
provoked with anything, as when sinners abuse his means of grace; if
it be barren and fruitless under my gospel; if it turn my grace into
wantonness, if after digging and dunging, and waiting, it yet remain
unfruitful, I will let thee cut it down.
Gospel means, applied, is the last remedy for a barren professor; if
the gospel, if the grace of the gospel, will not do, there can be nothing
expected but cut it down. 'Then after that thou shalt cut it down.' 'O
Jerusalem, Jerusalem, thou that killest the prophets, and stonest
them which are sent unto thee, how often would I have gathered thy
children together, even as a hen gathereth her chickens under her
wings, and ye would not!' Therefore 'your house is left unto you
desolate' (Matt 23:37,38). Yet it cannot be, but that this Lord Jesus,
who at first did put a stop to the execution of his Father's justice,
because he desired to try more means with the fig-tree; I say, it
cannot be, but that a heart so full of compassion as his is should be
touched, to behold this professor must now be cut down. 'And when
he was come near, he beheld the city, and wept over it, saying, If thou
hadst known, even thou, at least in this thy day, the things which
belong unto thy peace! but now they are hid from thine eyes' (Luke
19:41,42).
After that thou shalt cut it down.
When Christ giveth thee over, there is no intercessor, no mediator,
no more sacrifice for sin, all is gone but judgment, but the axe, but a
'certain fearful looking for of judgment, and fiery indignation, which
shall devour the adversaries' (Heb 10:26,27).
Barren fig-tree, take heed that thou comest not to these last words,
for these words are a give up, a cast up, a cast up of a cast away;
'After that thou shalt cut it down.' They are as much as if Christ had
said, Father, I begged for more time for this barren professor; I
begged until I should dig about it, and dung it. But now, Father, the
time is out, the year is ended, the summer is ended, and no good
done! I have also tried with my means, with the gospel, I have digged
about it; I have laid also the fat and hearty dung of the gospel to it,
but all comes to nothing. Father, I deliver up this professor to thee
again; I have done; I have done all; I have done praying and
endeavouring; I will hold the head of thine axe no longer. Take him
into the hands of justice; do justice; do the law; I will never beg for
him more. 'After that thou shalt cut it down.' 'Woe also to them when
I depart from them!' (Hosea 9:12). Now is this professor left naked
indeed; naked to God, naked to Satan, naked to sin, naked to the law,
naked to death, naked to hell, naked to judgment, and naked to the
gripes of a guilty conscience, and to the torment of that worm that
never dies, and to that fire that never shall be quenched. 'See that ye
refuse not him that speaketh. For if they escaped not, who refused
him that spake on earth, much more shall not we escape, if we turn
away from him that speaketh from heaven' (Heb 12:25).
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, till I shall dig about it, and
dung it; and if it bear fruit, well,' &c. Second. 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.
First. 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 judgment, when Christ, by his means,
hath been used for their salvation.
This the apostle showeth 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
that they could not enter in, because of unbelief.' 'Wherefore,' saith
he, 'I was grieved with that generation, and said, They do alway err in
their heart, 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 entered 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 swear they shall not. 'I sware in
my wrath, they shall not enter into my rest.' Here is cutting down
with judgment. So again, 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 4:4,5). 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, Godprovoking and fruitless professor, is
like to go without a share therein, 'although the works were finished
from the foundation of the world.' '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, afterward 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' (Jude 5,6). 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, unto 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 are 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 afterward. '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:–PROPOSITION FIRST. That the day
of grace ends with some men before God takes them out of this
world. And, PROPOSITION SECOND. 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 showeth
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 privileges and benefits that come by grace, both in
this world and that which is to come. But to proceed:
PROPOSITION FIRST
The day of grace ends with some men before God taketh them out of
the 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, a sacrificer, a
worshipper of God, yea, the first worshipper that we read of after the
fall; but his grapes were wild ones. His works were evil; he did not do
what he did from true gospel motives, therefore God disallowed his
work (Gen 4:3-8). 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 art thou cursed,'
said God, 'from the earth; which hath opened her mouth to receive
thy brother's blood from thy hand,' &c. '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' (Gen 4:9-
14). Now thou art cursed, saith God. Thou hast driven me out this
day, saith Cain, and from thy face shall I be hid. I shall never more
have hope in thee, smile from thee, nor expect mercy at thy hand.
Thus, therefore, Cain's day of grace ended; and the heavens, with
God's own heart, were shut up against him; yet after this he lived
long. Cutting down was not come yet; after this he lived to marry a
wife, to beget a cursed brood, to build a city, and what else I know
not; all which could not be quickly done; wherefore Cain might live
after the day of grace was past with him several hundred of years
(Gen 4:10-17).
Second. I shall instance Ishmael. Ishmael was a professor, was
brought up in Abraham's family, and was circumcised at thirteen
years of age (Gen 16:12, 17:25,26). But he was the son of the bond-
woman, he brought not forth good fruit; he was a wild professor. For
all his religion, he would scoff at those that were better than himself.
Well, upon a day his brother Isaac was weaned, at which time his
father made a feast, and rejoiced before the Lord, for that he had
given him the promised son; at this Ishmael mocked them, their son,
and godly rejoicing. Then came the Spirit of God upon Sarah, and
she cried, Cast him out, 'cast out this bondwoman and her son; for
the son of this bond-woman shall not be heir with my son, with Isaac'
(Gen 21:9-11). Now Paul to the Galatians makes this casting out to
be, not only a casting out of Abraham's family, but a casting out also
from a lot with the saints in heaven (Gal 4:29-31). Also Moses giveth
us a notable proof thereof, in saying, that when he died he was
gathered to his people–his people by his mother's side; for he was
reckoned from her, the son of Hagar, the son of the bond-woman
(Gen 25:17). Now, she came of the Egyptians, so that he was gathered
when he died, notwithstanding his profession, to the place that
Pharaoh and his host were gathered to, who were drowned in the
Red Sea; these were his people, and he was of them, both by nature
and disposition, by persecuting as they did (Gen 21:9).[15] But now,
when did the day of grace end with this man? Observe, and I will
show you. Ishmael was thirteen years old when he was circumcised,
and then was Abraham ninety years old and nine (Gen 17:24-26).
The next year Isaac was born; so that Ishmael was now fourteen
years of age. Now, when Isaac was weaned, suppose he sucked four
years, by that account, the day of grace must be ended with Ishmael
by that time he was eighteen years old (Gen 25:12, &c.). For that day
he mocked; that day it was said, 'Cast him out'; and of that casting
out the apostle makes what I have said. Beware, ye young barren
professors! Now, Ishmael lived a hundred and nineteen years after
this, in great tranquility and honour with men. After this he also
begat twelve princes, even after his day of grace was past.
Third. I shall instance Esau (Gen 25:27, &c.). Esau also was a
professor; he was born unto Isaac, and circumcised according to the
custom. But Esau was a gamesome professor, a huntsman, a man of
the field; also he was wedded to his lusts, which he did also venture
to keep, rather than the birthright. Well, upon a day, when he came
from hunting, and was faint, he sold his birthright to Jacob, his
brother. Now the birthright, in those days, had the promise and
blessing annexed to it. Yea, they were so entailed in this, that the one
could not go without the other; wherefore the apostle's caution is
here of weight. Take heed, saith he, 'lest there be any fornicator, or
profane person, as Esau, who for one morsel of meat sold his
birthright. 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 12:16,17).
Now, the ending of Esau's day of grace is to be reckoned from his
selling of his birthright; for there the apostle points it, lest there be
among you any that, like Esau, sells his birthright: for then goes
hence the blessing also.
But Esau sold his birthright long before his death. Twenty years after
this Jacob was with Laban, and when he returned home, his brother
Esau met him (Gen 31:41, 32:4). Further, after this, when Jacob
dwelt again some time with his father, then Jacob and Esau buried
him. I suppose he might live above forty, yea, for ought I know,
above fourscore years after he had sold his birthright, and so
consequently had put himself out of the grace of God (Gen 35:28,29).
[16]
Three things I would further note upon these three professors.
1. Cain, an angry professor; Ishmael, a mocking one; Esau, a lustful,
gamesome one. Three symptoms of a barren professor; for he that
can be angry, and that can mock, and that can indulge his lusts,
cannot bring forth fruit to God.
2. The day of grace ended with these professors at that time when
they committed some grievous sin. Cain's, when he killed his
brother; Ishmael's, when he mocked at Isaac; and Esau's, when, out
of love to his lusts, he despised and sold his birthright. Beware,
barren professor! thou mayest do that in half a quarter of an hour,
from the evil of which thou mayest not be delivered for ever and ever.
[17]
3. Yet these three, after their day of grace was over, lived better lives,
as to outward things, than ever they did before. Cain, after this, was
lord of a city (Gen 4:17). Ishmael was, after this, father of twelve
princes (Gen 25:16). And Esau, after this, told his brother, 'I have
enough, my brother, keep that thou hast unto thyself' (Gen 33:8,9).
Ease and peace, and a prosperous life in outwards, is no sign of the
favour of God to a barren and fruitless professor, but rather of his
wrath; that thereby he may be capable to treasure up more wrath
against the day of wrath, and revelation of the righteous judgment of
God. Let this much serve for the proof of the first proposition,
namely, That the day of grace ends with some men before God takes
them out of the world.
SIGNS OF BEING PAST GRACE
Now, then, to show you, by some signs, how you may know that the
day of grace is ended, or near to ending, with the barren professor;
and after that thou shalt cut it down. He that hath stood it out
against God, and that hath withstood all those means for fruit that
God hath used for the making of him, if it might have been, a fruitful
tree in his garden, he is in this danger; and this indeed is the sum of
the parable. The fig-tree here mentioned was blessed with the
application of means, had time allowed it to receive the nourishment;
but it outstood, withstood, overstood all, all that the husbandman
did, all that the vinedresser did.
But a little distinctly to particularize in four or five particulars.
First sign. The day of grace is like to be past, when a professor hath
withstood, abused, and worn out God's patience, then he is in
danger; this is a provocation; then God cries, 'Cut it down.' There are
some men that steal into a profession nobody knows how, even as
this fig-tree was brought into the vineyard by other hands than
God's; and there they abide lifeless, graceless, careless, and without
any good conscience to God at all. Perhaps they came in for the
loaves, for a trade, for credit, for a blind; or it may be to stifle and
choke the checks and grinding pangs of an awakened and disquieted
conscience. Now, having obtained their purpose, like the sinners of
Sion, they are at ease and secure; saying like Agag, 'Surely the
bitterness of death is past' (1 Sam 15:22); I am well, shall be saved,
and go to heaven. Thus in these vain conceits they spend a year, two,
or three; not remembering that at every season of grace, and at every
opportunity of the gospel the Lord comes seeking fruit. Well, sinner,
well, barren fig-tree, this is but a coarse beginning: God comes for
fruit.
1. What have I here? saith God; what a fig-tree is this, that hath stood
this year in my vineyard, and brought me forth no fruit? I will cry
unto him, Professor, barren fig-tree, be fruitful! I look for fruit, I
expect fruit, I must have fruit; therefore bethink thyself! At these the
professor pauses; but these are words, not blows, therefore off goes
this consideration from the heart. When God comes the next year, he
finds him still as he was, a barren, fruitless cumber-ground. And now
again he complains, here are two years gone, and no fruit appears;
well, I will defer mine anger. 'For my name sake will I defer mine
anger, and for my praise will I refrain for thee, that I cut thee not off,'
as yet (Isa 48:9). I will wait, I will yet wait to be gracious. But this
helps not, this hath not the least influence upon the barren fig-tree.
Tush, saith he, here is no threatening: God is merciful, he will defer
his anger, he waits to be gracious, I am not yet afraid (Isa 30:18). O!
how ungodly men, that are at unawares crept into the vineyard, how
do they turn the grace of our God into lasciviousness! Well, he comes
the third year for fruit, as he did before, but still he finds but a barren
fig-tree; no fruit. Now, he cries out again, O thou dresser of my
vineyard, come hither; here is a fig-tree hath stood these three years
in my vineyard, and hath at every season disappointed my
expectation; for I have looked for fruit in vain; 'Cut it down,' my
patience is worn out, I shall wait on this fig-tree no longer.
2. And now he begins to shake the fig-tree with his threatenings:
Fetch out the axe! Now the axe is death; death therefore is called for.
Death, come smite me this fig-tree. And withal the Lord shakes this
sinner, and whirls him upon a sick-bed, saying, Take him, death, he
hath abused my patience and forbearance, not remembering that it
should have led him to repentance, and to the fruits thereof. Death,
fetch away this fig-tree to the fire, fetch this barren professor to hell!
At this death comes with grim looks into the chamber; yea, and hell
follows with him to the bedside, and both stare this professor in the
face, yea, begin to lay hands upon him; one smiting him with pains in
his body, with headache, heart-ache, back-ache, shortness of breath,
fainting, qualms, trembling of joints, stopping at the chest, and
almost all the symptoms of a man past all recovery. Now, while death
is thus tormenting the body, hell is doing with the mind and
conscience, striking them with its pains, casting sparks of fire in
thither, wounding with sorrows, and fears of everlasting damnation,
the spirit of this poor creature.[18] And now he begins to bethink
himself, and to cry to God for mercy; Lord, spare me! Lord, spare
me! Nay, saith God, you have been a provocation to me these three
years.
How many times have you disappointed me? How many seasons
have you spent in vain? How many sermons and other mercies did I,
of my patience, afford you? but to no purpose at all. Take him, death!
O! good Lord, saith the sinner, spare me but this once; raise me but
this once. Indeed I have been a barren professor, and have stood to
no purpose at all in thy vineyard; but spare! O spare this one time, I
beseech thee, and I will be better! Away, away you will not; I have
tried you these three years already; you are naught; if I should
recover you again, you would be as bad as you were before. And all
this talk is while death stands by. The sinner cries again, Good Lord,
try me this once; let me get up again this once, and see if I do not
mend. But will you promise me to mend? Yes, indeed, Lord, and vow
it too; I will never be so bad again; I will be better. Well, saith God,
death, let this professor alone for this time; I will try him a while
longer; he hath promised, he hath vowed, that he will amend his
ways. It may be he will mind to keep his promises. Vows are solemn
things; it may be he may fear to break his vows. Arise from off they
bed. And now God lays down his axe. At this the poor creature is very
thankful, praises God, and fawns upon him, shows as if he did it
heartily, and calls to others to thank him too. He therefore riseth, as
one would think, to be a new creature indeed. But by that he hath put
on his clothes, is come down from his bed, and ventured into the
yard or shop, and there sees how all things are gone to sixes and
sevens, he begins to have second thoughts, and says to his folks,
What have you all been doing? How are all things out of order? I am
I cannot tell what behind hand. One may see, if a man be but a little a
to side, that you have neither wisdom nor prudence to order things.
[19] And now, instead of seeking to spend the rest of his time to God,
he doubleth his diligence after this world. Alas! all must not be lost;
we must have provident care. And thus, quite forgetting the sorrows
of death, the pains of hell, the promises and vows which he made to
God to be better; because judgment was not now speedily executed,
therefore the heart of this poor creature is fully set in him to do evil.
3. These things proving ineffectual, God takes hold of his axe again,
sends death to a wife, to a child, to his cattle, 'Your young men have I
slain, - and taken away your horses' (Amos 4:9,10). I will blast him,
cross him, disappoint him, and cast him down, and will set myself
against him in all that he putteth his hand unto. At this the poor
barren professor cries out again, Lord, I have sinned; spare me once
more, I beseech thee. O take not away the desire of mine eyes; spare
my children, bless me in my labours, and I will mend and be better.
No, saith God, you lied to me last time, I will trust you in this no
longer; and withal he tumbleth the wife, the child, the estate into a
grave. And then returns to his place, till this professor more
unfeignedly acknowledgeth his offence (Hosea 5:14,15).
At this the poor creature is afflicted and distressed, rends his clothes,
and begins to call the breaking of his promise and vows to mind; he
mourns and prays, and like Ahab, awhile walks softly at the
remembrance of the justness of the hand of God upon him. And now
he renews his promises: Lord, try me this one time more; take off thy
hand and see; they go far that never turn. Well, God spareth him
again, sets down his axe again. 'Many times he did deliver them, but
they provoked him with their counsel, and were brought low for their
iniquity' (Psa 106:43). Now they seem to be thankful again, and are
as if they were resolved to be godly indeed. Now they read, they pray,
they go to meetings, and seem to be serious a pretty while, but at last
they forget. Their lusts prick them, suitable temptations present
themselves; wherefore they turn to their own crooked ways again.
'When he slew them, then they sought him, and they returned and
inquired early after God'; 'nevertheless they did flatter him with their
mouth, and they lied unto him with their tongue' (Psa 78:34-36).
4. Yet again, the Lord will not leave this professor, but will take up
his axe again, and will put him under a more heartsearching
ministry, a ministry that shall search him, and turn him over and
over; a ministry that shall meet with him, as Elijah met with Ahab, in
all his acts of wickedness, and now the axe is laid to the roots of the
trees. Besides, this ministry doth not only search the heart, but
presenteth the sinner with the golden rays of the glorious gospel;
now is Christ Jesus s set forth evidently, now is grace displayed
sweetly; now, now are the promises broken like boxes of ointment, to
the perfuming of the whole room! But, alas! there is yet no fruit on
this fig-tree. While his heart is searching, he wrangles; while the
glorious grace of the gospel is unveiling, this professor wags and is
wanton, gathers up some scraps thereof; 'Tastes the good Word of
God, and the powers of the world to come'; 'drinketh in the rain that
cometh oft upon him' (Heb 6:3-8; Jude 4). But bringeth not forth
fruit meet for him whose gospel it is; 'Takes no heed to walk in the
law of the Lord God of Israel with all his heart' (2 Kings 10:31). But
counteth that the glory of the gospel consisteth in talk and show, and
that our obedience thereto is a matter of speculation; that good
works lie in good words; and if they can finely talk, they think they
bravely please God. They think the kingdom of God consisteth only
in word, not in power; and thus proveth ineffectual this fourth means
also.
5. Well, now the axe begins to be heaved higher, for now indeed God
is ready to smite the sinner; yet before he will strike the stroke, he
will try one way more at the last, and if that misseth, down goes the
fig-tree! Now this last way is to tug and strive with this professor by
his Spirit. Wherefore the Spirit of the Lord is now come to him; but
not always to strive with man (Gen 6:3). Yet a while he will strive
with him, he will awaken, he will convince, he will call to
remembrance former sins, former judgments, the breach of former
vows and promises, the misspending of former days; he will also
present persuasive arguments, encouraging promises, dreadful
judgments, the shortness of time to repent in; and that there is hope
if he come. Further, he will show him the certainty of death, and of
the judgment to come; yea, he will pull and strive with this sinner;
but, behold, the mischief now lies here, here is tugging and striving
on both sides. The Spirit convinces, the man turns a deaf ear to God;
the Spirit saith, Receive my instruction and live, but the man pulls
away his shoulder; the Spirit shows him whither he is going, but the
man closeth his eyes against it; the Spirit offereth violence, the man
strives and resists; they have 'done despite unto the Spirit of grace'
(Heb 10:29). The Spirit parlieth a second time, and urgeth reasons of
a new nature, but the sinner answereth, No, I have loved strangers,
and after them I will go (Amos 4:6-12). At this God's fury comes up
into his face: now he comes out of his holy place, and is terrible; now
he sweareth in his wrath they shall never enter into his rest (Heb
3:11). I exercised towards you my patience, yet you have not turned
unto me, saith the Lord. I smote you in your person, in your
relations, in your estate, yet you have not returned unto me, saith the
Lord. 'In thy filthiness is lewdness, because I have purged thee, and
thou wast not purged; thou shalt not be purged from thy filthiness
any more, till I cause my fury to rest upon thee' (Eze 24:13). 'Cut it
down, why doth it cumber the ground?'
The second sign. That such a professor is almost, if not quite, past
grace, is, when God hath given him over, or lets him alone, and
suffers him to do anything, and that without control, helpeth him not
either in works of holiness, or in straits and difficulties. 'Ephraim is
joined to idols; let him alone' (Hosea 4:17). Woe be to them when I
depart from them. I will laugh at their calamities, and will mock
when their fear cometh (Prov 1:24-29).
Barren fig-tree, thou hast heretofore been digged about, and dunged;
God's mattock hath heretofore been at thy roots; gospel-dung hath
heretofore been applied to thee; thou hast heretofore been strove
with, convinced, awakened, made to taste and see, and cry, O the
blessedness! Thou hast heretofore been met with under the word; thy
heart hath melted, thy spirit hath fallen, thy soul hath trembled, and
thou hast felt something of the power of the gospel. But thou hast
sinned, thou hast provoked the eyes of his glory, thy iniquity is found
to be hateful, and now perhaps God hath left thee, given thee up, and
lets thee alone. Heretofore thou wast tender; thy conscience startled
at the temptation to wickedness, for thou wert taken off from 'the
pollutions of the world, through the knowledge of the Lord and
Saviour Jesus Christ' (2 Peter 2:20-22). But that very vomit that once
thou wert turned from, now thou lappest up– with the dog in the
proverb–again; and that very mire that once thou seemedst to be
washed from, in that very mire thou now art tumbling afresh. But to
particularize, there are three signs of a man's being given over of
God.
1. When he is let alone in sinning, when the reins of his lusts are
loosed, and he given up to them. 'And even as they did not like to
retain God in their knowledge, God gave them over to a reprobate
mind, to do those things which are not convenient: being filled with
all unrighteousness' (Rom 1:28,29). Seest thou a man that heretofore
had the knowledge of God, and that had some awe of Majesty upon
him: I say, seest thou such an one sporting himself in his own
deceivings, turning the grace of our God into lasciviousness, and
walking after his own ungodly lusts? (Rom 1:30-31). His 'judgment
now of a long time lingereth not, and his damnation slumbereth not'
(2 Peter 2:13). Dost thou hear, barren professor? It is astonishing to
see how those that once seemed 'sons of the morning,' and were
making preparations for eternal life, now at last, for the rottenness of
their hearts, by the just judgment of God, to be permitted, being past
feeling, to give 'themselves over unto lasciviousness, to work all
uncleanness with greediness' (Eph 4:18,19). A great number of such
were in the first gospel-days; against whom Peter, and Jude, and
John, pronounce the heavy judgment of God. Peter and Jude couple
them with the fallen angels, and John forbids that prayer be made
for them, because that is happened unto them that hath happened to
the fallen angels that fell, who, for forsaking their first state, and for
leaving 'their own habitation,' are 'reserved in everlasting chains
under darkness, unto the judgment of the great day' (Jude 5,6; 2
Peter 2:3-8). Barren fig-tree, dost thou hear? (1.) These are beyond
all mercy! (2.) These are beyond all promises! (3.) These are beyond
all hopes of repentance! (4.) These have no intercessor, nor any more
share in a sacrifice for sin! (5.) For these there remains nothing but a
fearful looking for of judgment! (6.) Wherefore these are the true
fugitives and vagabonds, that being left of God, of Christ, of grace,
and of the promise, and being beyond all hope, wander and straggle
to and fro, even as the devil, their associate, until their time shall
come to die, or until they descend in battle and perish!
2. Wherefore they are let alone in hearing. If these at any time come
under the word, there is for them no God, no savour of the means of
grace, no stirrings of heart, no pity for themselves, no love to their
own salvation. Let them look on this hand or that, there they see
such effects of the word in others as produceth signs of repentance,
and love to God and his Christ. These men only have their backs
bowed down alway (Rom 11:10). These men only have the spirit of
slumber, eyes that they should not see, and ears that they should not
hear, to this very day. Wherefore as they go to the place of the Holy,
so they come from the place of the Holy, and soon are forgotten in
the places where they so did (Eccl 8:10). Only they reap this damage,
'They treasure up wrath against the day of wrath, and revelation of
the righteous judgment of God' (Rom 2:3-5). Look to it, barren
professor!
3. If he be visited after the common way of mankind, either with
sickness, distress, or any mind of calamity, still no God appeareth, no
sanctifying hand of God, no special mercy is mixed with the
affliction. But he falls sick, and grows well, like the beast; or is under
distress, as Saul, who when he was engaged by the Philistines was
forsaken and left of God, 'And the Philistines gathered themselves
together, and came and pitched in Shunem, and Saul gathered all
Israel together, and they pitched in Gilboa. And when Saul saw the
host of the Philistines he was afraid, and his heart greatly trembled.
And when Saul inquired of the Lord, the Lord answered him not,
neither by dreams, nor by Urim, nor by prophets' (1 Sam 28:4-6).
The Lord answered him no more; he had done with him, cast him off,
and rejected him, and left him to stand and fall with his sins, by
himself. But of this more in the conclusion: therefore I here forbear.
4. These men may go whither they will, do what they will; they may
range from opinion to opinion, from notion to notion, from sect to
sect, but are steadfast nowhere; they are left to their own
uncertainties, they have not grace to establish their hearts; and
though some of them have boasted themselves of this liberty, yet
Jude calls them 'wandering stars, to whom is reserved the blackness
of darkness for ever' (Jude 13). They are left, as I told you before, to
be fugitives and vagabonds in the earth, to wander everywhere, but
to abide nowhere, until they shall descend to their own place, with
Cain and Judas, men of the same fate with themselves (Acts 1:25).
A third sign that such a professor is quite past grace is, when his
heart is grown so hard, so stony, and impenetrable, that nothing will
pierce it. Barren fig-tree, dost thou consider? a hard and impenitent
heart is the curse of God! A heart that cannot repent, is instead of all
plagues at once; and hence it is that God said of Pharaoh, when he
spake of delivering him up in the greatness of his anger, 'I will at this
time,' saith he, 'send all my plagues upon thine heart' (Exo 9:14).
To some men that have grievously sinned under a profession of the
gospel, God giveth this token of his displeasure; they are denied the
power of repentance, their heart is bound, they cannot repent; it is
impossible that they should ever repent, should they live a thousand
years. It is impossible for those fall-aways to be renewed again unto
repentance, 'seeing they crucify to themselves the Son of God afresh,
and put him to an open shame' (Heb 6:4-6). Now, to have the heart
so hardened, so judicially hardened, this is as a bar put in by the
Lord God against the salvation of this sinner. This was the burden of
Spira's complaint, 'I cannot do it! O! how I cannot do it!'[20]
This man sees what he hath done, what should help him, and what
will become of him; yet he cannot repent; he pulled away his
shoulder before, he stopped his ears before, he shut up his eyes
before, and in that very posture God left him, and so he stands to this
very day. I have had a fancy, that Lot's wife, when she was turned
into a pillar of salt, stood yet looking over her shoulder, or else with
her face towards Sodom; as the judgment caught her, so it bound
her, and left her a monument of God's anger to after generations
(Gen 19:26).
We read of some that are seared with a hot iron, and that are past
feeling; for so seared persons in seared parts are. Their conscience is
seared (1 Tim 4:2). The conscience is the thing that must be touched
with feeling, fear, and remorse, if ever any good be done with the
sinner. How then can any good be done to those whose conscience is
worse than that? that is, fast asleep in sin (Eph 4:19). For that
conscience that is fast asleep, may yet be effectually awakened and
saved; but that conscience that is seared, dried, as it were, into a
cinder, can never have sense, feeling, or the least regret in this world.
Barren fig-tree, hearken, judicial hardening is dreadful! There is a
difference betwixt that hardness of heart that is incident to all men,
and that which comes upon some as a signal or special judgment of
God. And although all kinds of hardness of heart, in some sense may
be called a judgment, yet to be hardened with this second kind, is a
judgment peculiar only to them that perish; hardness that is sent as a
punishment for the abuse of light received, for a reward of apostacy.
This judicial hardness is discovered from that which is incident to all
men, in these particulars:–
1. It is a hardness that comes after some great light received, because
of some great sin committed against that light, and the grace that
gave it. Such hardness as Pharaoh had, after the Lord had wrought
wondrously before him; such hardness as the Gentiles had, a
hardness which darkened the heart, a hardness which made their
minds reprobate. This hardness is also the same with that the
Hebrews are cautioned to beware of, a hardness that is caused by
unbelief, and a departing from the living God; a hardness completed
through the deceitfulness of sin (Heb 3:7, &c). Such as that in the
provocation, of whom God sware, that they should not enter into his
rest. It was this kind of hardness also, that both Cain, and Ishmael,
and Esau, were hardened with, after they had committed their great
transgressions.
2. It is the greatest kind of hardness; and hence they are said to be
harder than a rock, or than an adamant, that is, harder than flint; so
hard, that nothing can enter (Jer 5:3; Zech 7:12).
3. It is a hardness given in much anger, and that to bind the soul up
in an impossibility of repentance.
4. It is a hardness, therefore, which is incurable, of which a man
must die and be damned. Barren professor, hearken to this.
A fourth sign that such a professor is quite past grace, is, when he
fortifies his hard heart against the tenor of God's word (Job 9:4, &c.)
This is called hardening themselves against God, and turning of the
Spirit against them. As thus, when after a profession of faith in the
Lord Jesus, and of the doctrine that is according to godliness, they
shall embolden themselves in courses of sin, by promising
themselves that they shall have life and salvation notwithstanding.
Barren professor, hearken to this! This man is called, 'a root that
beareth gall and wormwood,' or a poisonful herb, such an one as is
abominated of God, yea, the abhorred of his soul. For this man saith,
'I shall have peace, though I walk in the imagination' or stubbornness
'of mine heart, to add drunkenness to thirst'; an opinion flat against
the whole Word of God, yea, against the very nature of God himself
(Deut 29:18,19). Wherefore he adds, 'Then the anger of the Lord, and
his jealousy, shall smoke against that man, and all the curses that are
written in God's book shall lie upon him, and the Lord shall blot out
his name from under heaven' (Deut 19:20).
Yea, that man shall not fail to be effectually destroyed, saith the text:
'The Lord shall separate that man unto evil, out of all the tribes of
Israel, according to all the curses of the covenant' (Deut 19:21). He
shall separate him unto evil; he shall give him up, he shall leave him
to his heart; he shall separate him to that or those that will assuredly
be too hard for him.
Now this judgment is much effected when God hath given a man up
unto Satan, and hath given Satan leave, without fail, to complete his
destruction. I say, when God hath given Satan leave effectually to
complete his destruction; for all that are delivered up unto Satan
have not, nor do not come to this end. But that is the man whom God
shall separate to evil, and shall leave in the hands of Satan, to
complete, without fail, his destruction.
Thus he served Ahab, a man that sold himself to work wickedness in
the sight of the Lord. 'And the Lord said, Who shall persuade Ahab,
that he may go up and fall at Ramoth-Gilead? And one said on this
manner, and another said on that manner. And there came forth a
spirit, and stood before the Lord, and said, I will persuade him. And
the Lord said unto him, Wherewith? And he said, I will go forth, and
be a lying spirit in the mouth of all his prophets. And he said, Thou
shalt persuade him, and prevail also; go forth, and do so' (1 Kings
21:25, 22:20-22). Thou shalt persuade him, and prevail; do thy will, I
leave him in thy hand, go forth, and do so.
Wherefore, in these judgments the Lord doth much concern himself
for the management thereof, because of the provocation wherewith
they have provoked him. This is the man whose ruin contriveth, and
bringeth to pass by his own contrivance: 'I also will choose their
delusions' for them; 'I will bring their fears upon them' (Isa 66:4). I
will choose their devices, or the wickednesses that their hearts are
contriving of. I, even I, will cause them to be accepted of, and
delightful to them. But who are they that must thus be feared? Why,
those among professors that have chosen their own ways, those
whose soul delighteth in their abominations. Because they received
not the love of the truth, that they might be saved: for this cause God
shall send them strong delusions, that they should believe a lie, that
they all might be damned, who believed not the truth, but had
pleasure in unrighteousness.
'God shall send them.' It is a great word! Yea, God shall send them
strong delusions; delusions that shall do: that shall make them
believe a lie. Why so? 'That they all might be damned,' every one of
them, 'who believed not the truth, but had pleasure in
unrighteousness' (2 Thess 2:1012).
There is nothing more provoking to the Lord, than for a man to
promise when God threateneth; for a man to delight of conceit that
he shall be safe, and yet to be more wicked than in former days, this
man's soul abhorreth the truth of God; no marvel, therefore, if God's
soul abhorreth him; he hath invented a way contrary to God, to bring
about his own salvation; no marvel, therefore, if God invent a way to
bring about this man's damnation: and seeing that these rebels are at
this point, we shall have peace; God will see whose word will stand,
his or theirs.
A fifth sign of a man being past grace is, when he shall at this scoff,
and inwardly grin and fret against the Lord, secretly purposing to
continue his course, and put all to the venture, despising the
messengers of the Lord. 'He that despised Moses' law, died without
mercy; - of how much sorer punishment, suppose ye, shall he be
thought worthy, who hath trodden under foot the Son of God?' &c.
(Heb 10:28). Wherefore, against these despisers God hath set
himself, and foretold that they shall not believe, but perish: 'Behold,
ye despisers, and wonder, and perish: for I work a work in your days,
a work which ye shall in nowise believe, though a man declare it unto
you' (Acts 13:41).
After that thou shalt cut it down.
Thus far we have treated of the barren fig-tree, or fruitless professor,
with some signs to know him by; whereto is added also some signs of
one who neither will nor can, by any means, be fruitful, but they
must miserably perish. Now, being come to the time of execution, I
shall speak a word to that also; 'After that thou shalt cut it down.'
PROPOSITION SECOND
he death or cutting down of such men will be dreadful.
Christ, at last, turns the barren fig-tree over to the justice of God,
shakes his hands of him, and gives him up to the fire for his
unprofitableness. 'After that thou shalt cut it down.'
Two things are here to be considered:
First. The executioner; thou, the great, the dreadful, the eternal God.
These words, therefore, as I have already said, signify that Christ the
Mediator, through whom alone salvation comes, and by whom alone
execution hath been deferred, now giveth up the soul, forbears to
speak one syllable more for him, or to do the least act of grace
further, to try for his recovery; but delivereth him up to that fearful
dispensation, 'to fall into the hands of the living God' (Heb 10:31).
Second. The second to be considered is, The instrument by which
this execution is done, and that is death, compared here to an axe;
and forasmuch as the tree is not felled at one blow, therefore the
strokes are here continued, till all the blows be struck at it that are
requisite for its felling: for now cutting time, and cutting work, is
come; cutting must be his portion till he be cut down. 'After that thou
shalt cut it down.' Death, I say, is the axe, which God often useth,
therewith to take the barren fig-tree out of the vineyard, out of a
profession, and also out of the world at once. But this axe is now new
ground, it cometh well-edged to the roots of this barren fig-tree. It
hath been whetted by sin, by the law, and by a formal profession, and
therefore must, and will make deep gashes, not only in the natural
life, but in the heart and conscience also of this professor: 'The wages
of sin is death,' 'the sting of death is sin' (Rom 6:23; 1 Cor 15:56).
Wherefore death comes not to this man as he doth to saints,
muzzled, or without his sting, but with open mouth, in all his
strength; yea, he sends his first-born, which is guilt, to devour his
strength, and to bring him to the king of terrors (Job 18:13,14).
But to give you, in a few particulars, the manner of this man's dying.
1. Now he hath his fruitless fruits beleaguer him round his bed,
together with all the bands and legions of his other wickedness. 'His
own iniquities shall take the wicked himself, and he shall be holden
with the cords of his sins' (Prov 5:22).
2. Now some terrible discovery of God is made out unto him, to the
perplexing and terrifying of his guilty conscience. 'God shall cast
upon him, and not spare'; and he shall be 'afraid of that which is
high' (Job 27:22; Eccl 12:5).
3. The dark entry he is to go through will be a sore amazement to
him; for 'fears shall be in the way' (Eccl 12:5). Yea, terrors will take
hold on him, when he shall see the yawning jaws of death to gape
upon him, and the doors of the shadow of death open to give him
passage out of the world. Now, who will meet me in this dark entry?
how shall I pass through this dark entry into another world?
4. For by reason of guilt, and a shaking conscience, his life will hang
in continual doubt before him, and he shall be afraid day and night,
and shall have no assurance of his life (Deut 28:66,67).
5. Now also want will come up against him; he will come up like an
armed man. This is a terrible army to him that is graceless in heart,
and fruitless in life. This WANT will continually cry in thine ears,
Here is a new birth wanting, a new heart, and a new spirit wanting;
here is faith wanting; here is love and repentance wanting; here is
the fear of God wanting, and a good conversation wanting: 'Thou art
weighed in the balances, and art found wanting' (Dan 5:27).
6. Together with these standeth by the companions of death, death
and hell, death and evils, death and endless torment in the
everlasting flames of devouring fire. 'When God cometh up unto the
people he will invade them with his troops' (Hab 3:16).
But how will this man die? Can his heart now endure, or can his
hands be strong? (Eze 22:14).
(1.) God, and Christ, and pity, have left him. Sin against light, against
mercy, and the long-suffering of God, is come up against him; his
hope and confidence now lie a-dying by him, and his conscience
totters and shakes continually within him!
(2.) Death is at his work, cutting of him down, hewing both bark and
heart, both body and soul asunder. The man groans, but death hears
him not; he looks ghastly, carefully, dejectedly; he sighs, he sweats,
he trembles, but death matters nothing.
(3.) Fearful cogitations haunt him, misgivings, direful apprehensions
of God, terrify him. Now he hath time to think what the loss of
heaven will be, and what the torments of hell will be: now he looks
no way but he is frighted.
(4.) Now would he live, but may not; he would live, though it were
but the life of a bed-rid man, but he must not. He that cuts him down
sways him as the feller of wood sways the tottering tree; now this
way, then that, at last a root breaks, a heart-string, an eye-string,
sweeps asunder.
(5.) And now, could the soul be annihilated, or brought to nothing,
how happy would it count itself, but it sees that may not be.
Wherefore it is put to a wonderful strait; stay in the body it may not,