Barren fig-tree, what fruit hast thou? Hast thou fruit becoming the care of G.o.d, the protection of G.o.d, the wisdom of G.o.d, the patience and husbandry of G.o.d? 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 G.o.d 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 G.o.d think of thee, but what thou shalt be found in that day when G.o.d shall search thy boughs for fruit? When Sodom was to be searched for righteous men, G.o.d would not, in that matter, trust his faithful servant Abraham; but still, as Abraham interceded, G.o.d 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? G.o.d will come down to see, G.o.d 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 c.u.mbereth it the ground?'

These words are the effects of G.o.d'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 c.u.mbering the ground.

Observe, The barren fig-tree is the object of G.o.d's displeasure; G.o.d 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.' G.o.d 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, G.o.d 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, G.o.d 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, G.o.d 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, G.o.d 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 G.o.d 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 fig-tree, THIS fig-tree, it showeth that the barren professor, above all professors, is a continual odium in the eyes of G.o.d. 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. G.o.d 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 c.u.mbereth 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 G.o.d, these three years; I have missed of fruit these three years; it hath been a c.u.mber-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, G.o.d'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 c.u.mber 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 G.o.dly among the Jews made prayers that rebellious Israel might not be cast out of the vineyard, what saith the answer of G.o.d? (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 G.o.d in prayer. How many times did Moses by prayer turn away G.o.d'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 G.o.d! (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 G.o.d, '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 G.o.d prepared for these objections? Why, 'Thus saith the Lord G.o.d, As the vine-tree 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 c.u.mber-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 c.u.mbered 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 G.o.d. 2. By the church's due execution of the laws and censures which Christ for that purpose has left with his church.

1. G.o.d 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 G.o.dly. There are two things by which G.o.d taketh the barren professor from among the children of G.o.d: (1.) Strong delusions. (2.) Open profaneness.

(.1). By strong delusion; such as beguile the soul with d.a.m.nable doctrines, that swerve from faith and G.o.dliness, 'They have chosen their own ways,' saith G.o.d, '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 h.e.l.lish designs upon them. 'G.o.d shall send them strong delusion, that they should believe a lie: that they all might be d.a.m.ned who believed not the truth, but had pleasure in unrighteousness' (2 Thess 2:10-12).

(2.) Sometimes G.o.d 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 G.o.d, I will loose the reins of this professor; I will give him up to his vile affections; I will loose the reins of his l.u.s.ts before him; he shall be entangled with his beastly l.u.s.ts; he shall be overcome of unG.o.dly 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 G.o.d's hand immediately; G.o.d is now dealing with this man himself.

Barren fig-tree, hearken! Thou art crowded into a profession, art got among the G.o.dly, 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 G.o.d, 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. G.o.d doth sometimes cut down the barren fig-tree by the church, 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 G.o.d 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 d.a.m.nation. They are blasted, and withered, and gathered by men, G.o.d'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' G.o.d 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 G.o.d's revenging hand, the others were given up of G.o.d to be their own executioners. These were barren and unprofitable fig-trees, such as G.o.d 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! G.o.d calls for the axe, his sword; bring it hither; here is a barren professor. Cut him down, why c.u.mbereth he the ground?

Why c.u.mbereth it the ground?

By these words the Lord suggesteth reasons of his displeasure against the barren fig-tree; it c.u.mbereth the ground. The Holy Ghost doth not only take an argument from its barrenness, but because it is a c.u.mber-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 G.o.d 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. c.u.mber-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 G.o.d's displeasure; as,

First. A c.u.mber-ground is a very mock and reproach of religion, a mock and reproach to the ways of G.o.d, to the people of G.o.d, to the Word of G.o.d, and to the name of religion. It is expected of all hands, that all the trees in the garden of G.o.d should be fruitful: G.o.d 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 c.u.mbereth 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 G.o.d, 'The kingdom of G.o.d 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).

c.u.mber-ground, how many hopeful, inclinable, forward people, hast thou by thy fruitless and unprofitable life, kept out of the vineyard of G.o.d? 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 c.u.mber the ground, nor always hinder the salvation of others. Thou shalt be cut down, and another shall be planted in thy room.