have subscribed to the Lord and have called our selves by the Name of Israel One shall say I am the Lords and another shall call himself by the Name of Jacob and another shall subscribe with his Hand unto the Lord and sirname himself by the Name of Israel Isa 44. 5. Barren Fig-tree hast thou subscribed hast thou called thy self by the Name of Jacob and sirnamed thy self 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 shew 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 dependance 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 wrap'd 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 our End everlasting Life Rom. 7. 4. 6. 22. 14. 8. Fifthly The Lord expects Fruit be coming the Vineyard of God The Vineyard saith he Isa. 5. 1. is a very fruitful Hill witness the Fruit brought forth in all Ages 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 vers 5. Noah by his Life of Faith condemned the World and became Heir of the Righteousness which is by Faith vers 7. Abraham left his Country and went out after God not knowing whither he went vers 8. 〈…〉 left a Kingdom and ran 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 Triâ—lâ— not accepting deliverance that they might obtain a better Resurrection Heb. 〈…〉 35 36 37. They were stoned they were 〈…〉 were tempted 〈…〉 They wandred 〈…〉 and Goat-skins being destitâ—te 〈…〉 left his Father Ship and Nets Mat. 4. â—8 19 Paul turned off from the feet of Gamalieâ—â— Men brought their Goods and Possessions the price of them and cast it down at the Apostle's Feet Acts 19. 18 19 â—0 〈◊〉 others brought their Books together and burnt them 〈…〉 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 rack'd starved hanged burned drowned pulled in pieces and 〈◊〉 thousand Calâ—mities 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 Sixthly 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 Vine saith Christ John 15. â— and my Father is the Husbandman And again 1 Cor. 3. 9. Ye are God's Husbandry ye are God's Building The Vineyard God fences it God gathereth ouâ— the Stones God builds the Tower and the Winepâ—ess 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 〈◊〉 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 Vnderstanding and lo it was grown over with Thorns and Nettles had covered the face thereof Prov. 24. 30 31 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 thy self 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 21 26 27. 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 to 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 effect 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 Observ. 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 shew 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
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 Psal. 125. 5. The Lord shall lead them forth with the workers of Iniquity This is God's Hand immediately God is now dealing with this Man himself Barren Fig-tree hearken Thou art crouded 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 Zerviah thou art too hard for the Church She knows not how to deal with thee Well saith God I will deal with that Man my self Ezek. 14. 7 8. I will answer that Man by my self 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. But secondly God doth sometimes cut down the barren Fig-tree by the Church by the Churches due execution of the Laws and Censures which Christ for that purpose hath left with his Church This is the meaning of that in Mat. 18. 1 Cor. 5. and that in 1 Tim. 1. 20. upon which now I shall not enlarge But which way soever God dealeth with thee O thou barren Fig-tree whether by himself immediatly 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 Briars and Thorns is nigh unto cursing whose end is to be burned Heb. 6. 8. 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 Numb 16. 31 32 33. Thus he cut down Corah Dathan and Abiram when he made the Earth to swallow them up Thus he cut down Saul 1 Sam. 31. 4. when he gave him up to fall upon the edg of his own Sword and died Thus he cut down Ananias with Saphira his Wife when he struck them down dead in the midst of the Congregation Acts 5. 5. 10. I might here also Discourse of Absolom Ahithophel and Judas who were all three hanged The first by God's revenging Hand the other were given up of God to be their own Executioners These were barren and unprofifitable Fig-trees such as God took no pleasure in therefore he commanded to cut them down The Psalmist saith Psal. 58. 9. He shall take them away as with a Whirl-wind both living and in his Wrath. Barren Fig-tree hearken God calls for the Ax his Sword bring it hither here is a barren Professor Cut him downn 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 〈◊〉 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-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-Cumber-ground is a very mock and reproach to 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 conclude that Professors should be fruitful in good Works I say the very 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 learn'd them to be more wicked by thy Example but that 's by the by Barren Fig-tree Thou hast disappointed others and must be disappointed thy self Cut it down why cumbereth it the Ground Secondly 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 stands 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 said God Mat. 21. 33-41 The Kingdom of Heaven shall be taken from you and shall be given to a Nation that shall render him their Fruits in their Season The Jews for their barrenness were cut down and more fruitful People put in their room As Samuel also said to barren Saul 1 Sam. 15. 28. The Lord hath rent the Kingdom from thee and hath given it to thy Neighbour that is better than thou the unprofitable Servant must be cast out must be cut down Mat. 25. 27. Cumber-ground How many hopeful â—nclinable 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 thy self thou wilt not go to Heaven thy self 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 Thirdly The Cumber-ground is a Sucker 〈◊〉 draws away the Heart and Nourishment from the other Trees Were thâ— Cumber-ground cut down the other would be more fruitful he draws away that fatness of the Ground to himself thaâ— would make the other more hearty and fruitful One Sinner destroyeth much good Eccl. 9. 18. The Cumber-ground is a very Droan iâ— the Hive that eats up the Honey thaâ— that should feed the labouring Bee 〈◊〉 is a Thief in the Candle that wasteth the Tallow but giveth no Light he is thâ— unsavory Salt that is fit for nought bâ—â— the Dunghil Look to it Barren Fig-tree And he answering said unto him Lord lâ— it alone this Year also until I shall dâ— about it and dung it and if it beâ— Fruit well and if not then after that thou shalt cut it down vers 8 9. THese are the words
of the Dresser oâ— the Vineyard who I told you 〈◊〉 Jesus Christ for he made intercession foâ— the Transgressors And they contain Petition presented to an offended Justice praying that a little more time anâ— Patience might be exercised towards thâ— barren cumber-ground Fig-tree In this Petition there are Six things considerable First That Justice might be deferred O that Justice might be deferred Lord â—et it alone c. a while longer Secondly Here is time prefixed as a space to try if more means will cure a barâ—en Fig-tree Lord let it alone this Year also Thirdly The means to help it are propounded until I shall dig about it and dung it Fourthly Here is also an insinuation of a Supposition that by thus doing God's expectation may be answered And if it bear Fruit Well Fifthly Here is a Supposition that the barren Figtree may yet abide barren when Christ hath done what he will unto it and if it bear Fruit c. Sixthly 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 barreâ— Fig-tree that He should step in to stopâ— the blow from a barren Fig-tree True He stopt the blow but for a time Buâ— why did he stop it at all Why did noâ— he fetch out the Ax Why did he not do Execution Why did not he cut it down Barren Fig-tree 't 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 Exod. 32. 10. Let me alone said God to him that I may consume them in a moment and I will make of thee a great Nation 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 Ax. 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 wilt thou weary my God also Isa. 7. 13. Lord let it alone this Year Lord a little longer le ts 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 striving there is between the Vine-dresser and the Husband-Man for thy Life Cut it down says one Lord spare it saith the other 'T is a cumber-cumber-ground saith the Father one Year longer prays the Son Let it alone this Year also Vntil 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 1. 'T is Earth-bound Lord the Fig-tree is Earth-bound 2. A want of warmer Means of fatter Means Wherefore accordingly he propoundeth First To looser the Earth to dig about it Secondly 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 Luke 14. lie too close to the Roots of the Heart of this Professor The love of Riches the Love of Honours the Love of Pleasures are the Thorns that choak the Word 1 Joh. 2. 15 16. For all that is in the World the Lusts of the Flesh the Lusts of the Eyes and the Pride of Life are 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 Barren Fig-tree see how the Lord Jesus by these very words suggesteth the cause of thy fruitlesness 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 wrapt 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 Joh. 12. 6. This kept Demas from the Fruit of Self-denial 2 Tim. 4. 10. And this kept Ananias and Saphirah his Wife from the goodly Fruit of Sincerity and Truth Act. 5. 5 10. What shall I say These are foolish and hurtful Lusts which drown Men in Destruction and Perdition for the love of Mony is the root of all Evil 1 Tim. 6. 9 10. How then can good Fruit grow from such a Root the Root of all Evil Which while some covet after they have erred from the Faith and pierced themselves through with many Sorrows It is an evil Root nay it is the Root of all Evil how theâ— can the Professor that hath such a Root or a Root wrap'd up in such earthly things as the Lusts and Pleasures and Vanities of this World bring forth Fruit to God! Vntil 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 oft-times 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 Fig-tree 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 happily thou mayest be made fruitful Vntil 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
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 no body knows how even as the Fig-tree was brought into the Vineyard by other hands than God's and thâ—â— they abide liveless graceless carelesâ— and without any good Conscience to God 〈◊〉 all Perhaps they came in for the Loaveâ— for a Trade for Credit for a Blind 〈◊〉 it may be to stifle and choak the Check and grinding Pangs of an awakened and disquieted Conscience Now having obtain'd their purpose like the Sinners 〈◊〉 Sion they are at ease and secure Saâ—ing like Agag 1 Sam. 15. 32. Surely 〈◊〉 bitterness of Death is past I am weâ—â— shall be saved and go to Heaven Thâ—â— in these vain conceits it spends a Year two or three not remembring that at every Season of Grace and at every opportunity of the Gospel the Lord comeâ— seeking Fruit. Well Sinner well barreâ— Fig-tree this is but a course beginning God comes for Fruit. 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 Barreâ— Fig-tree be fruitful I look for Fruit I expect Fruit I must have Fruit therefore bethink thy self 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-cumber-ground And now again he complains here are two Years gone and no Fruit appears Well I will defer mine anger for my Namesake Isa. 48. 9. I will defer mine Anger for my Praise I will refrain from thee that I cut thee not off as yet 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 Threatning God is merciful he will defer his anger Isa. 30. 18. He waits to be gracious I am not yet afraid 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 's 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 shaâ— wait on this Fig-tree no longer 2. And now he begins to shake the Fig-tree with his threatnings fetch out thâ— Ax. Now the Ax is Death Death therâ—fore is called for Death come smiâ—â— me this Fig-tree And withal the Lorâ— shakes this Sinner and whirls him upon Sick-bed saying Take him Death 〈◊〉 hath abused my Patience and Forbâ—â—rance not remembring that it shouâ—â— have led him to Repentance and to thâ— Fruits thereof Death fetch away thâ— Fig-tree to the fire fetch this barren Professor to Hell At this Death comâ— with Grim looks into the Chamber yeâ— and Hell follows with him to the Bed-sidâ— and both stare this Professor in the facâ— yea begin to lay Hands upon him oâ— smiting him with pains in his Body with Head-ach Heart-ach Back-ach Shortness of Breath Fainting Qualms Trembling of Joints Stopping at the Chefâ— and almost all the Symptomes of a Man paâ— all recovery Now while Death is thâ— tormenting the Body Hell is doing with the Mind and Conscience striking theâ—â— with its Pains casting sparks of Fire iâ— thither wounding with sorrows anâ— Fears of everlasting damnation the Spirit of this poor creature 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 Tears already you are nought If I should recover you again you would be us bad as you was 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 thy Bed and now God laies down his Ax. At this the poor Creature is very thankful praises God and fawns upon him shews 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 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. These things proving ineffectual God takes hold of his Ax again sends Death to a Wife to a Child to his Cattel 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 my self 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
shall lye upon him and the Lord shall blot out his Name from under Heaven Deut. 29. 18 19 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 Isa. 5. 5. And now go to I will tell you what I will do to my Vineyard I will take away the hedg thereof and it shall be eaten up and I will break down the Wall thereof and it shall be troden down Behold these three Years I come seeking Fruit c. Observ. These three Years God cries out that his patience is abused that his forbearance is abused Behold these three Years I have waited forborn these three Years I have deferred mine anger Therefore will I stretch out mine 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 mispendeth in this World As he saith also of Israel of old Forty Years long was I grieved with this generation Psal. 95. 10. These three Years c. These three Seasons Observ. God remembers how many Seasons thou hast mispent 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 Threatnings Comforts and yet hast not been fruitful Thou hast had Patterns Examples Citations Provocations and yet hast 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 these ten times and have not hearkned to my Voice Numb 14. 22. And again I remember all their Wickedness Hos. 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. Ezek. 14. 23. He hath not done without a Cause all that he hath done and therefore he looketh for Fruit Look to it barren Fig-tree I came seeking Fruit. Observ. This word seeking signifies a narrow search for when a Man seeks for Fruit on a Tree he goes rouud 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 Children of Israel do in the dark Ezek. 8. 12. All things are open 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 mis-spent Now forasmuch as he also pointeth out the Fig-tree This Fig-tree it sheweth 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 Houshold Man by Man and Achan the Son of Carmi the Son of Zabdi the Son of Zerah 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 an 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 pries and observes how they are hanged with Fruit behold he comes 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 't is off the Hedg 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 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 ever 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 Ax 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 the Ax is laid to the Root of the Trees every Tree therefore that bringeth not forth good Fruit is hewen down and cast into the Fire Matth. 3. 10. Observe
my Brethren God's Heart cannot stand towards a barren Fig-tree You know thus it is with your selves 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 perswading of you to shew favour to the barren Fig-tree and if they should perswade 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 Jer. 14. 17. made Prayers that rebellious Israel might not be cast out of the Vineyard what saith the Answer of God Jer. 15. 1. Though Moses and Samuel stood before me yet could not my mind be towards this People wherefore cast them out of my presence and let them go forth What a Resolution is here Moses and Samuel could do almost any thing with God in Prayer How many times did Moses by Prayer turn away God's Judgments from even Pharoah himself yea how many times did he by Prayer preserve Israel when in the Wilderness Psal. 106. 23. from the Anger and Wrath of God Samuel is reckoned excellent this way yea so excellent that when Israel had done that fearful thing as to reject the Lord and chuse them another King 1 Sam. 12. he prayed and the Lord spared and forgave them 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 Ezek. 15. 2 3. Son of Man what is the Vine-Tree more than any Tree or than a Branch that is among the Trees of the Forrest shall Wood be taken thereof to do any Work or will Men take a Pin thereof to hang any Vessel thereon 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 fewel and so the fire devoureth both the ends of it and the middle 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 Ver. 6 7. Thus saith the Lord God As the Vine-tree among the Trees of the forrest 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 from one fire and another fire shall devour them 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 my 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 Beesom 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 'T is dead 't is dead at Root If I had let it stand 't 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 be two manner of cuttings down First When a Man is cast out of the Vineyard Secondly 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 Churches due execution of the Laws and Censures which Christ for that purpose hath left with his Church First 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 Joh. 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 First Strong Delusions Secondly Open Prophaneness First By strong Delusions such as beguile the Soul with damnable Doctrines that swerve from Faith and Godliness Isa. 66. 3 4. They have chose their own Ways saith God and their Soul delighteth in their Abominations I also will chuse their Delusions and will bring their Fears upon them I will smite them with blindness and hardness of Heart and failing of Eyes and will also suffer the Tempter to tempt and effect his hellish Designs upon them 2 Thess. 2. 10 11 12. God will send them strong Delusions that they may believe a Lie that they all may be damned who believe not the Truth but had pleasure in Vnrighteousness Secondly 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