The barren fig tree, or, The doom and downfall of the fruitless professor shewing that the day of grace may be past with him long before his life is ended : the signs also by which such miserable mortals may be known / by John Bunyan ; to which is added his Exhortation to peace and unity among all that fear God.

The Barren Fig-tree: OR, The Doom and Downfal of the fruitless Professor.

Luke 13. 6, 7, 8, 9.

A certain Man had a Fig-tree planted in his Vineyard, and he came and sought Fruit thereon, and found none. Then said he to the Dresser of his Vineyard, Behold, these three Years I come seeking Fruit on this Fig-tree, and find none: cut it down, why cumbereth it the ground? And he answering, said, Lord, let it alone this Year also, until I shall dig about it, and dung it: and if it bear Fruit, well: and if not,

then after that thou shalt cut it down.

AT the beginning of this Chapter we read, how some of the Jews came to Jesus Christ, to tell him of the cruelty of Pontius Pilate, in mingling the Blood of the Galileans with their Sacrifices. An heathenish and prodigious Act: for therein he shewed, not only his Malice against the Jewish Nation, but also against their Worship, and consequently their God. An Action, I say, not only Heathenish, but prodi∣gious also; for the Lord Jesus paraphra∣sing upon this Fact of his, teacheth the Jews, that without Repentance, they should all Likewise perish. Likewise, that is, by the Hand and Rage of the Roman Em∣pire: Neither should they be more able to avoid the Stroke, than were those eighteen upon whom the Tower of Siloam fell, and slew them, Luke 19. 42, 43, 44. The fulfilling of which Prophecy, for their hardness of Heart, and Impeniten∣cy, was in the days of Titus Son of Ve∣spasian, about forty Years after the Death of Christ. Then, I say, were these Jews, and their City both, environed

round on every side, wherein both they and it, to amazement, were miserably overthrown. God gave them Sword, and Famine, Pestilence, and Blood, for their outrage against the Son of his Love: So Wrath came on them to the uttermost, 1 Thess. 2. 16.

Now to prevent their old and foolish Salvo, which they always had in readi∣ness against such Prophecies and Denun∣ciations of Judgment, the Lord Jesus presents them with this Parable, in which he emphatically shews them, that their cry of being the Temple of the Lord, and of their being the Children of Abraham, &c. and their being the Church of God, would not stand them in any stead. As who should say, It may be you think to help your selves against this my Prophecy, of your utter and unavoidable over∣throw, by the Interest which you have in your outward Priviledges: But all these will fail you; for what think you, A certain Man had a Fig-tree planted in his Vineyard, and he came and sought Fruit thereon, and found none. This is your Case, The Jewish Land is God's Vine∣yard, I know it; and I know also, that you are the Fig-trees. But behold, there

wanteth the main thing, Fruit; for the sake, and in expectation of which, he set this Vineyard with Trees. Now, seeing the Fruit is not found amongst you; the Fruit, I say, for the sake of which he did at first plant this Vineyard; what re∣mains, but that in Justice he command to cut you down, as those that cumber the Ground, that he may plant himself ano∣ther Vineyard. Then said he to the Dresser of his Vineyard, Behold, these three Years I come seeking Fruit on this Fig-tree, and find none; cut it down, why cumbreth it the Ground? This therefore must be your End, altho you are planted in the Garden of God, for the barrenness and unfruitful∣ness of your Hearts and Lives, you must be cut off, yea, rooted up, and cast out of the Vineyard.

In Parables there are two Things to be taken notice of, and to be enquired into of them that read.

First, The Metaphors made use of.

Secondly, The Doctrine, or Mysteries couched under such Metaphors.

The Metaphors in this Parable are; (1.) A certain Man. (2.) A Vineyard.

(3.) A Fig-tree, barren or fruitless. (4.) A Dresser. (5.) Three Years. (6.) Digging and Dunging, &c.

The Doctrine, or Mystery, couched under these words, is to shew us, What is like to become of a fruitless or formal Professor. For,

1. By the Man in the Parable, (Luk. 15. 11.) is meant God the Father.

2. By the Vineyard, (Isa. 5. 7.) his Church.

3. By the Fig-tree, a Professor.

4. By the Dresser, the Lord Jesus.

5. By the Fig-tree's barrenness, the Professor's fruitlesness.

6. By the three Years, the Patience of God, that for a time he extendeth to barren Professors.

7. This calling to the Dresser of the Vineyard to cut it down, is to shew, the outcries of Justice against fruitless Pro∣fessors.

8. The Dresser's interceding, is to shew, how the Lord Jesus steps in, and takes hold of the Head of his Father's Ax, to stop, or at least to defer present exe∣cution a barren Fig-tree.

9. The Dresser's desire to try to make the Fig-tree fruitful, is to shew you,

How unwilling he is that ever a barren Fig-tree, should yet be barren, and perish.

10. His digging about it, and dung∣ing of it, is to shew his willingness to ap∣ply Gospel-helps to this barren Professor, if happily he may be fruitful.

11. The Supposition that the Fig-tree may yet continue fruitless, is to shew, that when Christ Jesus hath done all, There are some Professors will abide barren and fruitless.

12. The Determination upon this Sup∣position, at last to cut it down, is a cer∣tain prediction of such Professors unavoida∣ble and eternal Damnation.

But to take this Parable into pieces, and to discourse more particularly, tho with all brevity, upon all the parts thereof.

A certain Man had a Fig-tree planted in his Vineyard.]

The Man, I told you, is to present us with God the Father, by which Simili∣tude He is often set out in the New-Testament.

Observe then, That it is no new thing, if you find in God's Church,

barren Fig-trees, fruitless Professors; e∣ven as here you see is a Tree, a fruitless Tree, a fruitless Fig-tree in the Vineyard. Fruit is not so easily brought forth, as a Profession is got into; 'tis easy for a Man to cloath himself with a fair show in the flesh, to word it, and say, Be thou warmed and filled with the best. 'Tis no hard thing to do these with other things; but to be fruitful, to bring forth fruit to God, this doth not every tree; No not every Fig-tree, that stands in the Vineyard of God. Them words also, Joh. 15. 2. [Every branch in me that beareth not fruit, he taketh away,] assert the same thing. There are branches in Christ, in Christ's Body mystical, (which is his Church, his Vineyard) that bear not Fruit, wherefore the Hand of God is to take them away. I looked for Grapes, and it brought forth wild grapes, Isa. 5. 4. that is, no fruit at all that was acceptable with God. Again, Hos. 10. 1. Israel is an empty Vine, he bringeth forth fruit unto himself, none to God; he is without Fruit to God. All these, with many more, shew us the truth of the Observation, and that God's Church

may be cumbered with fruitless Fig-trees, with barren Professors.

Had a [Fig-tree.]

Although there be in God's Church that be barren and fruitless; yet, as I said, to see to, they are like the rest of the Trees, even a Fig-tree: 'Twas not an Oak, nor a Willow, nor a Thorn, nor a Bramble, but a Fig-tree. Ezek. 33. 31. They come before thee as the people cometh. Isa. 58. 2, 3, 4. They delight to know my Ways, as a Nation that did Righteousness, and forsook not the Ordinances of their God: they ask of me the Ordinances of Justice, they take delight in approaching to God; and yet but barren, fruitless, and unprofitable Professors. Judas also was one of the twelve, a Disciple, an Apostle, a Preacher, an Officer, yea, and such an one as none of the Eleven mistrusted, but preferred before themselves, each one crying out, Is it I? is it I? Mar. 14. 19. none of them, as we read of, (Joh. 6. 70.) mistrusting Judas, yet he in Christ's Eye was the barren Fig-tree, a Devil, a fruitless Professor. The foolish

Virgins also went forth of the World with the other, had Lamps, and Light, and were awakened with the other; yea, had boldness to go forth when the midnight Cry was made with the other; and thought that they could have looked Christ in the Face, when he sat upon the Throne of Judgment with the other; and yet but foolish, but barren Fig-trees, but fruitless Professors: Mat. 7. 22, 23. Many, saith Christ, will say unto me in that day, this and that, and will also talk of many wonderful Works; yet, be∣hold, he finds nothing in them, but the Fruits of Unrighteousness: they were altogether barren and fruitless Profes∣sors.

Had a Fig-tree [planted].

This word [planted] doth also reach far; it supposeth one taken out of its natural Soil, or removed from the place it grew in once; one that seemed to be called, awakened; and not only so, but by strong hand carried from the World to the Church; from Nature, to Grace; from Sin, to Godliness. Psal. 80. 8. Thou broughtest a Vine out of Egypt; thou didst

cast out the Heathen and plant it. Of some of the Branches of this Vine, were there unfruitful Professors.

It must be concluded therefore, That this Professor (that remaineth notwith∣standing fruitless) is, as to the view and judgment of the Church, rightly brought in thither; to wit, by Confession of Faith, of Sin, and a shew of Repentance and Regeneration, (thus false Brethren creep in unawares). All these things this word, Planted, intimateth; yea, further, that the Church is satisfied with them, consents they should abide in the Garden, and counteth them sound as the rest. But before God, in the sight of God, they are graceless Professors, bar∣ren and fruitless Fig-trees.

Therefore it is one thing to be IN the Church, or in a Profession; and another to be OF the Church, and to belong to that Kingdom, that is prepared for the Saint, that is so indeed. Otherwise, be∣ing planted, shall it prosper, shall it not utterly wither, when the East Wind touch∣eth it? It shall wither in the Furrows where where it grew, Ezek. 17. 10.

Had a Fig-tree planted in [his] Vine∣yard.

In [his] Vineyard. Hypocrites, with rotten Hearts, are not afraid to come before God in Sion. These words there∣fore suggest unto us, a prodigious kind of boldness and hardened Fearlessness: For what presumption higher, and what attempt more desperate, than for a Man that wanteth Grace, and the true Know∣ledg of God, to croud himself (in that condition) into the House, or Church of God; or to make profession of, and de∣sire that the name of God should be cal∣led upon him?

For the Man that maketh a Profession of the Religion of Jesus Christ, that Man hath, as it were, put the Name of God upon himself, and is called and recko∣ned now, (how fruitless soever before God, or Men) the Man that hath to do with God, the Man that God owneth, and will stand for. This Man, I say, by his Profession suggesteth this to all that know him, to be such a Professor. Men meerly natural, I mean, Men that have not got the devilish art of Hypocrisie, are

afraid to think of doing thus. And of the rest durst no Man join himself to them, but the people magnified them. Act. 5. 13. And indeed it displeaseth God, They have brought, saith he, Men uncircumcised into my Sanctuary. And again, (Isa. 1. 12.) When you come to appear before me, who hath required this at your hand, to tread my Courts? saith God. They have therefore learnt this boldness of none in the visible World, they only took it of the Devil; for he, and he only (with these his Disciples) attempt to present themselves in the Church before God. The Tares are the Children of the Wicked One; the Tares, that is, the Hypocrites that are Satan's Brood, the Generation of Vipers, that cannot escape the Dam∣nation of Hell.

[Had] a Fig-tree planted in his Vine∣yard.

He doth not say, He planted a Fig-tree, but there Was a Fig-tree there, he Had, or found, a Fig-tree planted in his Vineyard.

The great God will not acknowledg the barren Fig-tree, or barren Professor,

to be His Workmanship, or a Tree of his bringing in; only the Text saith, He Had one there. This is much like that in Matthew, Chap. 15. 13. Every Plant which my Heavenly Father hath not plan∣ted, shall be rooted up. Here again are Plants in his Vineyard, which God will not acknowledg to be of his planting: and he seems to suggest, that in his Vine∣yard are many such—Every Plant, or all those Plants, or Professors that are got into the Assembly of the Saints, or into the Profession of their Religion, without God and his Grace, shall be rooted up.

And when the King came in to see the Guests, he saw there a Man that had not on a Wedding-garment; and he said unto him, Friend, how camest thou in hither, not having on a Wedding-garment? Matth. 22. 11, 12. Here is one so cunning and crafty, that he beguiled all the Guests; he got and kept in the Church, even un∣til the King himself came in to see the Guests. But his subtilty got him nothing; it did not blind the Eyes of the King; it did not prevert the Judgment of the Righteous. Friend, how camest thou in hither? did overtake him at last, even a

publick rejection; the King discovered him in the face of all there present. How camest thou in hither? My Father did not bring thee hither, I did not bring thee hither, My Spirit did not bring thee hi∣ther, thou art not of the Heavenly Fa∣ther's planting, How camest thou in hi∣ther?

John 10. 1. He that cometh not in by the Door, but climbeth up some other way, the same is a Thief and a Robber. This Text also is full, and plain to our purpose; for this Man came not in by the Door, yet got into the Church, he got in by climb∣ing; he broke in at the Windows, he got something of the Light and Glory of the Gospel of our Lord Jesus Christ in his Head; and so (hardy Wretch that he was) he presumed to croud him∣self among the Children. But how is this resented? what saith the King of him? Why this is his Sign, The same is a Thief and a Robber. See ye here also, if all they be owned as the planting of God, that get into his Church, or Pro∣fession of his Name.

Had a Fig tree, had one without a Wedding-garment, had a thief in his Garden, at his Wedding, in his House.

These climbed up Some other way. There are many ways to get into the Church of God, and Profession of his Name, besides, and without an entring by the door.

1. There is the way of lying and dis∣sembling, and at this gap the Gibeonites got in; Josh. 9. 3, 4, &c.

2. There is sometimes falsness amongst some Pastors, either for the sake of car∣nal Relations, or the like; at this hole, Tobiah the enemy of God got in; Nehem. 13. 4, 5, 6.

3. There is sometimes negligence, and too much uncircumspectness in the whole Church, thus the Uncircumcised got in; Ezek. 44. 7, 9.

4. Sometimes again, let the Church be never so circumspect, yet these have so much help from the Devil, that they be∣guile them all, and so get in. These are of that sort of Thieves that Paul com∣plains of; false Brethren brought in un∣awares, Gal. 2. 3, 4. Jude also cries out of these, Certain Men crept in unawares, Jude 4. Crept in! What, were they so lowly! A voluntary humility, (Col. 2. 22, 23.) a neglecting of the Body, not in any humor. Oh, how seemingly self-denying

are some of these creeping things, that yet are to be held, (as we shall know them) an abomination to Israel, Lev. 11. 43, 44.

But in a great House, there are not only Vessels of Gold, and of Silver, but also of Wood, and of Earth; and some to Honour, and some to Dishonour; 2 Tim. 2. 20. By these words the Apostle seems to take it for granted, that as there hath been, so there still will be, these kind of Fig-trees, these barren Professors in the house, when all Men have done what they can; Even as in a great house there, are always Ves∣sels to Dishonour, as well as those to Ho∣nour and Glory; Vessels of Wood, and of Earth, as well as of Silver and Gold▪ So then there must be wooden Professors in the Garden of God, there must be ear∣thy, earthen Professors in his Vineyard; but that methinks is the biting word, and some to Dishonour. That to the Ro∣mans is dreadful, (Rom. 9. 21, 22.) but this seems to go beyond it; That speaks but of the Reprobate in general, but this of such and such in particular. That speaks of their hardening but in the com∣mon way; But this, that they must be suffered to creep into the Church; There

to fit themselves for their place, their own place, Act. 1. 25. the place prepa∣red for them of this sort only. As the Lord Jesus said once of the Pharisees, These shall receive greater damnation, Luke 20. 47.

Barren Fig-tree, fruitless Professor, hast thou heard all these things? Hast thou considered that this Fig-tree is not ackdowledged of God to be his, but is denied to be of his planting, and of his bringing unto his Wedding? Dost not thou see that thou art called a Thief, and a Robber, that hast either climbed up to, or crept in at another place than the Door? Dost thou not hear, that there will be in God's House, wooden and earthly Professors, and that no place will serve to fit those for Hell, but the House, Church, the Vineyard of God! Barren Fig-tree! fruitless Christian! do not thine Ears tingle?

And [He] came and sought Fruit thereon.

When a Man hath got a Profession, and is crouded into the Church and House of God; the Question is not now,

Hath he Life, hath he right Principles; but hath he Fruit, He came seeking Fruit thereon. It mattereth not who brought thee in hither, whether God or the De∣vil, or thine own vain-glorious Heart; But hast thou Fruit? dost thou bring forth Fruit unto God? And, let every one that nameth the Name of the Lord Jesus Christ, depart from Iniquity, 2 Tim. 2. 19. He doth not say, and let every one that hath Grace, or let those that have the Spirit of God; but let every one that nameth the Name of the Lord Jesus Christ, depart from Iniquity.

What do Men meddle with Religion for? Why do they call themselves by the Name of the Lord Jesus, if they have not the Grace of God, if they have not the Spirit of Christ? God therefore ex∣pecteth Fruit: What do they do in the Vineyard? Let them work, or get them out, the Vineyard must have Labourers in it: Son, go work to day in my Vine-yard, Mat. 21. 28. Wherefore, want of Grace, and want of Spirit, will not keep God from seeking Fruit; And He came and sought Fruit thereon, Luke 8. 8. He requireth that which He seemeth to have: Every Man in the Vineyard, and

House of God, promiseth himself, pro∣fesseth to others, and would have all Men take it for granted, that an Hea∣venly Principle is in him; Why then should not God seek Fruit?

As for them therefore, that will retain the Name of Christians, fearing God, and yet make no Conscience of bringing forth Fruit to him: He saith to such, Away! As for you, Go ye, serve every one his Idols, and hereafter also, if ye will not hearken unto me, &c. Ezek. 20. 39. Bar∣ren Fig-tree, dost thou hear? God ex∣pecteth Fruit, God calls for Fruit; yea, God will shortly come seeking Fruit on this Barren Fig-tree. Barren Fig-tree! either bear Fruit, or go out of the Vine-yard, (and yet then thy Case will be un∣speakably damnable). Yea, let me add, If thou shalt neither bear Fruit, nor de∣part, God will take his Name out of thy Mouth, Jer. 44. 26. He will have Fruit. And I say further, If thou wilt do nei∣ther, yet God in Justice and Righteous∣ness will still come for Fruit. And it will be in vain for thee to count this Austerity; He will reap where he hath not sowed, and gather where he hath not

strewed, Matth. 25. 24, 25, 26. Barren Fig-tree, dost thou hear?

Q. What if a Man have no Grace?

A. Yes, seeing he hath a Profession.

And he came and sought Fruit [there∣on].

A Church then, and a Profession, are not places where the workers of Iniqui∣ty may hide themselves, and Sins, from God. Some of old thought, that be∣cause they could cry, The Temple of the Lord, the Temple of the Lord, that there∣fore they were delivered, or had a Di∣spensation to do the Abominations which they committed; as some in our days. For, who (say they) have a right to the Creatures if not Christians, if not Professors, if not Church-Members? And from this Conclusion, let go the Reigns of their inordinate Affections af∣ter Pride, Ambition, Gluttony, pamper∣ing themselves without fear, Jude 12. daubing themselves with the Lust pro∣voking Fashions of the Times; to walk with stretched-out Necks, naked Breasts,

frizled Fore-tops, wanton Gestures, in gorgeous Apparel, mix'd with Gold and Pearl, and costly Array. I will not here make inspection into their Lives, their Carriages at Home, in their Corners, and secret Holes; But certainly; Persons thus spirited, thus principled, and thus enclined, have but empty Boughs, Boughs that want the Fruit that God expects, and that God will come down to seek.

Barren Fig-tree, thou art not licensed by thy Profession, nor by the Lord of the Vineyard, to bear these Clusters of Gomorrah▪ neither shall the Vineyard, nor thy being crowded among the Trees there, shelter thee from the sight of the Eye of God. Many make Religion their Cloak, and Christ their Stalking-horse, and by that means cover themselves, and hide their own wickedness from Men: But God seeth their Hearts, hath his print upon the heels of their feet, and pon∣dereth all their goings: and at last, when their iniquity is found to be hateful, He will either smite them with hardness of Heart, and so leave them, or awa∣ken them to bring forth fruit. Fruit he looks for, seeks and expects, barren Fig-Tree.

But what! Come into the Presence of God to sin. What, Come into the Pre∣sence of God to hide thy Sin, Alas Man! The Church is God's Garden, and Christ Jesus is the great Apostle and High-Priest of our Profession. What come into the House that is called by my Name▪ into the place where mine Honour dwel∣leth! Psal. 26. 8. where mine Eyes and Heart are continually! 1 King. 9. 3. What, come there to sin, to hide thy Sin, to cloak thy Sin! His Plants are an Orchard with pleasant Fruits, Song 4. 13, 14, 15. And every time he goeth into his Garden, it is to see the Fruits of the Valley; and to see if the Vine flourish, and if the Pomegranates bud.

Yea, saith he, He came seeking Fruit on This Fig-tree. The Church is the place of God's Delight; where he ever desires to be, there he is night and day. He is there to seek for Fruit; to seek for Fruit of all, and every Tree in the Garden. Wherefore assure thy self, O fruitless one, that thy wayes must needs be open before the Eyes of the Lord. One black sheep is soon espied, although in com∣pany with many; that is taken with the first cast of the eye; its different colour

still betrays it. I say, therefore a Church and a Profession are not places where the workers of Iniquity may hide themselves from God, that seeks for Fruit; My Vine-yard, saith God, which is mine, is before me, Song. 8. 12.

And he came and sought Fruit thereon [and sound none].

Barren Fig-tree, hearken; The conti∣nual non-bearing of Fruit, is a dreadful sign, that thou art to come to a dreadful End, as the winding up of this Parable concludeth.

And found none.] None at all, or none to God's liking: For when he saith, He came seeking Fruit thereon, he means Fruit meet for God, (Heb. 6.) pleasant Fruit, Fruit good and sweet.

Alas, it is not any Fruit will serve; bad Fruit is counted none. Every Tree that bringeth not forth Good Fruit, is hewen down, and cast into the Fire, Matth. 3. 10.

1. There is a Fruit among Professors that withers, and so never comes to be ripe, a Fruit that is smitten in the growth, and comes not to maturity, and this is

reckoned no Fruit. This Fruit those Pro∣fessors bear, that have many fair begin∣nings, or blossoms: That make many fair offers of Repentance and Amend∣ment; that begin to pray, to resolve, and to break off their Sins by Righteous∣ness; but stop at those beginnings, and bring no Fruit forth to perfection. This Man's Fruit is withered, wrinkled, smit∣ten Fruit, and is in effect no Fruit at all.

2. There is an hasty Fruit, such as is the Corn upon the House top, Psal. 129. or that which springs up on the Dunghil, that runs up suddenly, violently, with great stalks, and big shew, and yet at last proves empty of Kernel. This Fruit is to be found in those Professors, that on a sudden are so awakened, so convinced, and so affected with their Condition, that they shake the whole Family, the End-ship, the whole Town. For a while they cry hastily, vehemently, dolefully, mournfully, and yet all is but a Pang, an Agony, a Fit, they bring not forth Fruit with Patience. These are called those hasty Fruits, that shall be as a fading flower, Isa. 28. 4.

3. There is a Fruit that is vile, and ill-tasted, Jer. 24. how long soever it be in growing; the Root is dried, and can∣not convey a sufficiency of Sap to the Branches to ripen the Fruit. These are the Fruit of such Professors, whose Heart is estranged from Communion with the Holy Ghost, whose Fruit groweth from themselves, from their Parts, Gifts, strength of Wit, natural or moral Prin∣ciples. These, notwithstanding they bring forth Fruit, are called empty Vines; such as bring not forth Fruit to God.

Their Root is dried up, they shall bear no Fruit; yea, though they bring forth, yet will I slay even the beloved Fruit of their Womb, Hos. 9. 16.

4. There is a Fruit that is Wild; I looked for Grapes, and it brought forth Wild Grapes, Isa. 5. 4. I observe, That as there are Trees and Herbs that are wholly right, and noble, sit indeed for the Vineyard: So there are also their Semblance, but wild; not right, but ig∣noble. There is the Grape, and the wild Grape; the Vine, and the wild-Vine; the Rose, and canker-Rose; Flowers, and wild-Flowers; the Apple, and the wild-Apple, which we call the Crab. Now Fruit

from these wild things, however they may please the Children to play with, yet the Prudent and Grave count them of little or no value. There are also in the World a Generation of Professors, that notwithstanding their Profession, are wild by Nature; yea, such as were ne∣ver cut out, or off, from the wild Olive-tree, nor never yet planted into the good Olive-tree. Now these can bring no∣thing forth but wild Olive-berries, they cannot bring forth Fruit unto God. Such are all those that have lightly taken up a Profession, and crept into the Vineyard without a new-birth, and the blessing of Regeneration.

5. There is also untimely Fruit; Even as a Fig-tree casteth her untimely Figs, Rev. 6. 13. Fruit out of Season, and so no Fruit to God's liking.

There are two sorts of Professors sub∣ject to bring forth untimely Fruit.

First, They that bring forth [Fruit] too soon.

Secondly, They that bring forth [Fruit] too late.

First, They that bring forth too soon. They are such as at present receive the Word with Joy; and anon, before they have Root downwards, they thrust forth upwards; but having not root, when the Sun ariseth they are smitten, and mise∣rably die without Fruit. These Profes∣sors are those light and inconsiderate Ones, that think nothing but Peace will attend the Gospel; and so anon rejoice at the Tidings, without foreseeing the Evil: Wherefore when the Evil comes, being unarmed, and so not able to stand any longer, they die, and are withered, and bring forth no Fruit. He that re∣ceived the Seed into stony places, the same is he that heareth the Word, and anon with joy receiveth it: yet hath he not root in him∣self, but dureth for a while; for when Tri∣bulation or Persecution ariseth because of the Word, by and by they are offended, Mat. 13. 20, 21. There is in Isa. 28. men∣tion made of some, Whose glorius Beauty shall be a fading Flower, Isa. 28. 4. because it is Fruit before Summer. Both these are untimely Fruit.

Secondly, They also bring forth un∣timely Fruit, that stay till the Season is over. God will have his Fruit in His

Season; I say, he will receive them of such Men as shall render them to him in Their Seasons, Matth. 21. 41. The missing of the season is dangerous, staying till the Door is shut is dangerous, Mat. 25. 10, 11. Many there be that come not till the Flood of God's Anger is raised, and too deep for them to wade through; Surely in the Floods of great Waters, they shall not come nigh unto him, Psal. 32. 6. Esau's [afterward] is fearful: For ye know how that afterward when he would have inherited the Blessing, he was rejected; for he found no place of Repentance, though he sought it carefully with tears, Heb. 12. 16, 17.

So the Children of Israel, they brought to God the Fruits of Obedience too late; their Lo, we be here, (Numb. 14. 40, 41, 42) came too late; Their, We will go up (vers. 21, 22, 23.) came too late. The Lord had sworn, Mat. 25. 10. & 27. 3. before, that they should not possess the Land. All these are such as bring forth untimely Fruit, Heb. 12. 17. Luk. 13. 25, 26, 27. It is the hard hap of the Reprobate to do all things too late; to be sensible of his want of Grace too late; to be sorry for Sin too late; to seek Re∣pentance

too late; to ask for Mercy, and to desire to go to Glory, too late.

1. Thus you see that Fruit smitten in the growth, that withereth, and that comes not to maturity, is no Fruit.

2. That hasty Fruit, such as the Corn upon the House top, Psal. 129. 6. withereth also afore it groweth up, and is no Fruit.

3. That the Fruit that is vile and ill tasted, is no Fruit.

4. That wild Fruit, wild grapes, Rev. 6. are no Fruit.

5. That untimely Fruit, such as comes to soon, or that comes too late; such as come not in their Season, are no Fruit.

And he came and sought Fruit thereon, and found none.]

Nothing will do but Fruit: Mat. 21. 34. He looked for Grapes; when the time of Fruit drew near, he sent his Servants to the husbandmen that they might receive the Fruit of it.

Quest. But what Fruit doth God ex∣pect?

A. Good Fruit. Every tree that bringeth not forth Good Fruit, is hewn do on, Mat. 7. 19. Now before the Fruit can be good the

Tree must be good, for good Fruit makes not a good Tree, but a good Tree bringeth forth good Fruit; Do Men gather Grapes of Thorns, or Figs of Thistles? A Man must be good, else he can bring forth no good Fruit; he must have righteousness im∣puted, that he may stand good in God's sight from the curse of his Law. He must have a Principle of Righteousness in his Soul, else how should he bring forth good Fruits; and hence it is, that a Christians fruits are called, Gal. 5. 22, 23. The fruits of the Spirit, the fruits of Righ∣teousness, which are by Jesus Christ, Phil. 1. 11. The Fruits of the Spirit, therefore the Spirit must be there: the Fruits of Righteousness, therefore righteousness must first be there; but to particularize in a few things briefly.

First, God expecteth Fruit that will answer, and be worthy of the Repen∣tance, which thou feignest thy self to have. Every one in a Profession, and that hath crouded into the Vineyard, pretendeth to Repentance; now of every such Soul, God expecteth that the Fruits of Repentance be found to attend them. Mat. 3. 8. Bring forth Fruits therefore meet for Repentance, or answerable to

thy profession of the Doctrine of Re∣pentance. Barren Fig-tree, seeing thou art a Professor, and art got into the Vineyard: thou standest before the Lord of the Vineyard, as one of the Trees of the Garden: Wherefore He looketh for Fruit from thee, as from the rest of the Trees in the Vineyard; Fruits, I say, and such as may declare thee in Heart and Life, one that hath made sound Profession of Repentance. By thy Profession thou hast said, I am sensible of the evil of Sin: Now then, live such a Life, as declares that thou art sensible of the Evil of Sin. By thy Profession thou hast said, I am sorry for my Sin: Why then, live such a life as may declare This Sorrow. By thy Profession thou hast said, I am asha∣med of my Sin, Psal. 38. 18. yea, but live such a Life, that Men by that may see thy shame for Sin, Jer. 31. 19. By thy Profession thou sayest, I have turned from, left off, and am become an enemy to every ap∣pearance of evil, 1 Thess. 5. 22. Ah! but doth thy Life and Conversation declare thee to be such an one? Take heed, bar∣ren Fig-tree, lest thy Life should give thy Profession the lye. I say again, Take heed

for God himself will come for Fruit; And he sought Fruit thereon.

You have some Professors, that are only Saints before Men, when they are abroad; but are Devils and Vipers at home; Saints by Profession, but Devils by Practice; Saints in Word, but Sin∣ners in Heart and Life. These Men may have the Profession, but they want the Fruits that become Repentance.

Barren Fig-tree! Can it be imagined that those that paint themselves, did ever repent of their Pride? or that those that pursue this World, did ever repent of their Covetousness? or that those that walk with wanton eyes, did ever repent of their fleshly Lusts? Where, barren Fig-tree, is the Fruit of these Peoples Repen∣tance? Nay, do they not rather declare to the World, that they have repented of their Profession? Their fruits look as if they had. Their Pride saith, they have repented of their Humility: Their Co∣vetousness declareth, that they are weary of depending upon God; and doth not thy wanton actions declare, that thou abhorrest Chastity? Where is thy Fruit, Barren Fig-tree? Repentance is not only a sor∣row, and a shame for, but a turning from

Sin to God, Heb. 6. it is called Repentance from dead works. Hast thou that Godly Sorrow that worketh Repentance to Sal∣vation, never to be repented of? 2 Cor. 7. 10, 11. How dost thou shew thy careful∣ness, and clearing of thy self; thy in∣dignation against Sin; thy fear of of∣fending; thy vehement desire to walk with God; thy zeal for his Name, and Glory in the World; and what revenge hast thou in thy Heart against every thought of Disobedience?

But where is the Fruit of this Repen∣tance? Where is thy Watching, thy Fasting, thy Praying against the remain∣ders of Corruption? Where is thy Self-abhorrence; thy blushing before God, for the Sin that is yet behind? Where is thy tenderness of the Name of God and his Waies? Where is thy Self-denial and Contentment? How dost thou shew before Men the truth of thy turning to God? Hast thou renounced the hidden things of dishonesty, not walking in craftiness? 2▪ Cor. 4. 2. Canst thou commend thy self to every Man's conscience in the sight of God?

And he sought Fruit thereon.]

Secondly, God expecteth Fruits that shall answer that Faith which thou makest Profession of. The Professor that is got into the Vineyard of God, doth feign that he hath the Faith, the Faith most holy, the Faith of God's Elect, Ah! But where are thy Fruits, Barren Fig-tree? The Faith of the Romans was spoken of throughout the whole World, Rom. 1. 8. and the Thessalonians Faith grew exceed∣ingly, 2 Thess. 1. 3.

Thou professest to believe thou hast a share in another World; Hast thou let go this, barren Fig-tree? Thou profes∣sest thou believest in Christ; is he thy Joy, and the Life of thy Soul? Yea, what conformity unto Him, to his Sorrows and Suffering? What resemblance hath his Crying, and Groaning, and Bleed∣ing, and Dying wrought in thee? dost thou bear about in thy body the dying of the Lord Jesus? and is also the Life of Jesus made manifest in thy mortal body? 2 Cor. 4. 10, 11. Barren Fig-tree, Shew me thy Faith by thy Works. Shew out of a good Conversation thy Works with meekness of wisdom, Jam. 2. 18. & 3. 13.

What Fruit, barren Fig-tree, what degree of Heart-Holiness: for Faith pu∣rifies the Heart, Act. 15. 19. What love to the Lord Jesus? for Faith worketh by Love, Gal. 5. 6.

Thirdly, God expecteth Fruits, accord∣ing to the Seasons of Grace thou art un∣der, according to the rain that cometh up∣on thee. Perhaps thou art planted in a good Soil, by great Waters, that thou mightest bring forth Branches, and bear Fruit; that thou mightest be a goodly Vine or Fig-tree: Shall he not therefore seek for Fruit, for Fruit answerable to the means? Barren Fig-tree, God ex∣pects it, and will find it too, if ever He bless thee. For the Earth which drinketh in the rain that comes oft upon it, and bringeth forth herbs meet for him by whom it is dressed, receives blessing from God; but that which heareth thorns and briars is rejected, and is nigh unto cursing, whose end is to be burned; Heb. 6. 7, 8.

Barren Soul! How many showers of Grace, how many dews from Heaven, how many times have the Silver Streams of the City of God, run gliding by thy Roots, to cause thee to bring forth Fruit! These Showers, and Streams, and the

Drops that hang upon thy Boughs, will all be accounted for; And will they not testify against thee, that thou oughtest of right to be burned? Hear, and trem∣ble, O thou barren Professor! Fruits that become thy profession of the Gospel, the God of Heaven expecteth. The Gospel hath in it the Forgiveness of Sins, the King∣dom of Heaven, and Eternal Life: But what Fruit hath thy Profession of a belief of these things put forth in thy Heart and Life? Hast thou given thy self to the Lord; and is all that thou hast to be ventured for his Name in this World? Dost thou walk like one that is bought with a price, Even the price of precious Blood?

Fourthly, The Fruit that God expect∣eth is such, As is meet for himself, Fruit that may glorify God; God's Trees are Trees of Righteousness, the planting of the Lord, that He may be glorified; Fruit that tasteth of Heaven, abundance of such Fruit: For herein, saith Christ, is my Fa∣ther glorified, that ye bring forth much Fruit, John 15. 8. Fruits of all kinds, new and old; the Fruits of the Spirit is in all Goodness, and Righteousness, and Truth. Fruits before the World, Fruits before

the Saints, Fruits before God, Fruits be∣fore Angels.

O, my Brethren, What manner of Per∣sons ought we to be, who 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 him∣self by the Name of Jacob; and another shall subscribe with his Hand unto the Lord, and sirname himself by the Name of Is∣rael, 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 in∣to 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 wor∣thy 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 satis∣faction 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 ever∣lasting Life, Rom. 7. 4. & 6. 22. & 14. 8.

Fifthly, The Lord expects Fruit be coming the Vineyard of God. The Vine∣yard, saith he, Isa. 5. 1. is a very fruit∣ful 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. E∣noch walked with God three hundred Years, vers. 5. Noah▪ by his Life of Faith, con∣demned 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 Tri∣••l••, 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 destit••te, 〈…〉〈…〉 left his Father ▪ Ship and Nets, Mat. 4. ••8, 19▪ Paul turned off from the feet of Gamalie•••• Men brought their Goods and Possessions (the price of them) and cast it down at the Apostle's Feet, Acts 19. 18, 19, ••0. 〈◊〉〈◊〉 others brought their Books together, and burnt them, 〈…〉〈…〉 Books, though they were worth fifty thou∣sand

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. Cal••∣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 be∣coming the Soil of the Vineyard.

Sixthly, The Fruit which God ex∣pecteth is such as becometh God's Hus∣bandry and Labour. The Vineyard is God's Husbandry, or Tillage, I am the Vine, saith Christ, John 15. ••. 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 ou•• the Stones; God builds the Tower, and the Wine∣p••ess in the midst thereof. Here is La∣bour, here is Protection, here is re∣moving of Hindrances, here is conve∣nient 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 Vine∣yard 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 righ∣teous Men, God would not, in that matter, trust his faithful servant Abra∣ham, 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 Ob∣ject of God's displeasure, God cannot bear with a fruitless Professor.

[Then] said he, &c.

Then, after this provocation; then, af∣ter 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 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 re∣penting, 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 gene∣ration, Psal. 95. 10.

These three Years, &c.

These three Seasons; Observ. God re∣members 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, Judg∣ments, 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, Ci∣tations, Provocations, and yet hast not been fruitful. Well, God hath laid up thy three Years with himself. He remem∣bers every Time, every Season, every Ser∣mon, every Minister, Affliction, Judg∣ment, Mercy, awakening Pattern, Ex∣ample, Citation, Provocation, He re¦members 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 Sea∣son: He will not that any of his Ser∣mons, Ministers, Afflictions, Judgments, or Mercies should be lost, or stand for

insignificant things; he will have accord∣ing 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] signi∣fies 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 in∣to the inmost Boughs, and the lowermost Boughs, if perhaps Fruit may be there∣on.

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 re∣membrance 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 re∣moved their Hearts far from me. God knows who they are among all the thou∣sands of Israel, that are the barren and fruitless Professors, his Lot will fall up∣on 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; be∣hold, 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 be∣low; 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 'tis 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 Sea∣son 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 Sea∣son, sure the fault is in the Tree. How∣ever

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 a∣gain 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 there∣fore 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 rebel∣lious Israel might not be cast out of the Vineyard, what saith the Answer of God? Jer. 15. 1. Though Moses and Sa∣muel 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 Judg∣ments from even Pharoah himself! yea, how many times did he by Prayer pre∣serve Israel, when in the Wilderness, (Psal. 106. 23.) from the Anger and Wrath of God? Samuel is reckoned ex∣cellent 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 For∣rest? 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, Be∣hold, 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 Jerusa∣lem. 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. Sup∣pose 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 ga∣thering 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, 'Tis dead, 'tis dead at Root: If I had let it stand, 'twould 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 be∣guile 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 de∣lighteth 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 Vnrighteous∣ness.

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 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, hear∣ken, Thou art crouded into a Profession, art got among the Godly, and there art a scandal to the Holy and Glorious Go∣spel; 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 ap∣pears

before me; I will set my Face a∣gainst 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 en∣large. But which way soever God deal∣eth 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 pre∣vent not, The end of that Soul is damna∣tion. 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 Abi∣ram, 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 Executio∣ners. These were barren and unprofi∣fitable 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 be∣cause 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 Pro∣tection and Preservation: for he hedges his Vineyard, and walls it about. Cum∣ber-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 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 ex∣pected of all Hands, that all the Trees in the Garden of God should be fruit∣ful; God expects Fruit, the Church ex∣pects Fruit, the World, even the World conclude that Professors should be fruit∣ful in good Works; I say, the very World expecteth that Professors should be bet∣ter 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 fruit∣less 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 Neigh∣bour that is better than thou; the unpro∣fitable Servant must be cast out, must be cut down, Mat. 25. 27.

Cumber-ground! How many hopeful, ••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 Re∣ligion; By thy Life have they been kept from the Love of their own Salvation. Thou hast been also a means of harden∣ing others, and of quenching, and kil∣ling 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 Nourish∣ment

from the other Trees. Were th•• Cumber-ground cut down, the other would be more fruitful; he draws away that fatness of the Ground to himself, tha•• would make the other more hearty and fruitful. One Sinner destroyeth much good Eccl. 9. 18.

The Cumber-ground is a very Droan i•• the Hive, that eats up the Honey tha•• that should feed the labouring Bee; 〈◊〉〈◊〉 is a Thief in the Candle, that wasteth the Tallow, but giveth no Light; he is th•• unsavory Salt, that is fit for nought b•••• the Dunghil. Look to it Barren Fig-tree.

And he answering, said unto him, Lord, l•• it alone this Year also, until I shall d•• about it, and dung it; and if it be•• Fruit, well; and if not, then after that thou shalt cut it down, vers. 8, 9.

THese are the words of the Dresser o•• the Vineyard, who, I told you, 〈◊〉〈◊〉 Jesus Christ (for he made intercession fo•• the Transgressors.) And they contain Petition, presented to an offended Ju∣stice, praying that a little more time, an•• Patience might be exercised towards th••

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 ••et it alone, &c. a while longer.

Secondly, Here is time prefixed, as a space to try if more means will cure a bar∣••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 for∣mer Method, by Way of Exposition.

Lord, let it alone this Year also.

Here is astonishing Grace indeed, asto∣nishing Grace! I say, that the Lord Je∣sus should concern himself with a barre•• Fig-tree; that He should step in to stop•• the blow from a barren Fig-tree. True▪ He stopt the blow but for a time; Bu•• why did he stop it at all? Why did no•• he fetch out the Ax? Why did he not do Execution? Why did not he cut it down? Barren Fig-tree! 'tis 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, lets 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 lon∣ger, 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: 'Tis a 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 sup∣poseth 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. 'Tis Earth-bound; Lord, the Fig-tree is Earth-bound.

2. A want of warmer Means, of fatter Means.

Wherefore accordingly he propound∣eth;

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 en∣mity 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 Vine∣yard? 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 the••

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 a∣bout 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 thereof. And this is more than intimated by the Dresser of the Vineyard, until 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 common∣ly the place in which Trees are plan∣ted.

I will dig about it, and dung it, I will bring it under an heart-awakening Mini∣stry, the Means of Grace shall be fat, and good. I will also visit it with Heart-awakening, Heart-warming, Heart-encouraging Considerations; I will ap∣ply 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, until I shall dig about it, and dung it.

And if it bear Fruit, well.]

And if the Fruit 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 de∣lighted: For thou art gracious, and mer∣ciful, and repentest thee of the Evil which thou threatnest 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 Pro∣fessor, it shall go well with that poor Soul. His former Barrenness, his for∣mer tempting of God, his abuse of God's Patience, and long-Suffering; his ••••••spending Year after Year, shall now be all forgiven him. Yea, God the Fa∣ther, and our Lord Jesus Christ will now 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 commiting Iniquity, he

shall surely live, he shall die, Ezek. 3. 3.

Barren Fig-tree, Dost thou hear! the Ax is laid to thy Roots, the Lord Jesus prays God to spare thee: Hath he been digging about thee? Hath he been dung∣ing of thee? O barren Fig-tree, now thou art come to the Point; if thou shalt now become good, if thou shalt af∣ter a gracious manner suck in the Go∣spel-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 bo••r Fruit, well.

And if not, then after that thou shalt cut it down.]

And if not, &c. The Lord Jesus by this, If, giveth us to understand, that there is a Generation of Professors in the World, that are incureable, 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, Threatnings and In∣tercessions,

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 last labour. I gave her space to re∣pent, 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 'twill 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: Nei∣ther is the Lord Jesus so provoked with any thing, as when Sinners abuse his

Means of Grace, if it be barren and fruitfless under my Gospel; if it turn my Grace into wantonness; if after dig∣ging, and dunging, and waiting, it yet remain unfruitful, I will let thee cut it down.

Gospel-means applied, is the last Re∣medy for a barren Professor; if the Go∣spel, 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 kil∣lest the Prophets, and stonest them that are sent unto thee, how often would I have ga∣thered thy Children together, as an Hen ga∣thereth her Chickens under her Wings, and ye would not? Therefore your Houses are ••••ft unto you desolate, Matth. 23. 37, 38. Yet it cannot be, but that this Lord Je∣sus, wh•• at first did put a stop to the exe∣cution of his Father's Justice, because he desired to try more Means with the Fig-tree▪ I say, it cannot be, but that an Heart so full of Compassion, as his is, should be touched, to behold this Pro∣fessor 〈…〉〈…〉 be cut down; Luke 19. 〈…〉〈…〉 And when he was come near, he be∣held the City, and wept over it, saying, If

thou hadst known, even thou, at least in this thy day the things that belong to thy Peace, but now they are hid from thine Eyes.

After that, thou shalt cut it down.]

When Christ giveth thee over; there is no Intercessor, no Mediator, no more Sa∣crifice for Sin: all is gone but Judgment, but the Ax, but a certain fearful looking for of Judgment, and fiery Indignation, which shall devour the Adversaries, Heb. 10. 26, 27, 28.

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 begg'd for more time for this barren Professor; I begged until I should dig abou•• it, ••nd dung it: But now, Father, the time is out, the Year is ended, the I Summer is ended, and no good done. I have also tried with 〈…〉〈…〉 have digged about it; 〈…〉〈…〉 the fat and hearty 〈◊〉〈◊〉 of the Gospel to it; but all comes to nothing. 〈…〉〈…〉

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 Ax 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. Wo unto them when I depart from them, Hos. 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. Heb. 12. 25. 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. From this brief pass through this Para∣ble, you have these two general Obser∣vations;

First, That even then when the Justice of God cries out, I cannot endure to wait on this barren Professor any longer: Then Jesus Christ intercedes for a little more Patience, and a little more striving with this Professor, if possible he may make

him a fruitful Professor. Lord, let it alone this Year also, until I shall dig about it and dung it, and if it bear Fruit, well, &c.

Secondly, There are some Professors whose Day of Grace will end with, cut it down, with Judgment; when Christ, by his means, hath been used for their Salvation.

The First of these Observations I shall pass, and not meddle at all therewith; But shall briefly speak to the Second, to wit,

That there are some Professors, whose Day of Grace will end with, cut it down, with Judgmeut, when Christ by his means hath been used for their Salvation.

This the Apostle sheweth in that third Chapter of his Epistle to the Hebrews; where he tells us, that the People of the Jews, after a forty Years patience, and endeavour to do them good by the means appointed for that purpose, their end was to be cut down, or excluded the Land of Promise, for their final incredulity, So we see they could not enter in, because of Vnbelief. Wherefore saith he, I was grieved with that generation, and said, they do always err in their Hearts, and they have not known my ways: So I sware in

my Wrath, they shall not enter into my Rest. As who should say, I would they should have entred in, and for that purpose I brought them out of Egypt, led them through the Sea, and taught them in the Wilderness, but they did not answer my Work nor Designs in that Matter; wherefore, they shall not, I sware they shall not; I swore in my Wrath they should not enter into my Rest: Here is cutting down with Judgment. So again, Chap. 4. he saith, As I have sworn in my Wrath, if they shall enter into my Rest, although the Works were finished from the Founda∣tion of the World, Heb. 4. 2, 3, 4. This word [if] is the same with [they shall not] in the Chapter before. And where he saith, Although the Works were finished from the Foundation of the World. He giveth us to understand, that what prepa∣rations soever are made for the Salvation of Sinners, and of how long continu∣ance soever they are, yet the God-tempting, God-provoking, and fruitless Professor is like to go without a share therein; although the Works were finish'd from the Foundation of the World. Jude 5, 6. I will therefore put you in remem∣brance, though ye once knew this, how that

the Lord having saved the People out of the Land of Egypt, •• afterwards destroyed them that believed not. And the Angels that kept not their first Estate▪ but left their own Habitation, he hath reserved in ever∣lasting Chains under Darkness, unto the Judgment of the great Day. Here is an Instance to purpose, an Instance of Men and Angels: Men saved out of the Land of Egypt, and in their Journey towards Canaan, the Type of Heaven [cut down] Angels created and placed in the Heavens in great Estate and Principa∣lity; yet both these, because unfruitful to God in their places, were cut down, the Men destroyed by God, (for so saith the Text) and the Angels reserved in everlasting Chains under Darkness, to the Judgment of the great Day.

Now, in my handling of this Point, I shall discourse of the cutting down, or the Judgment here denounced, as it respect∣eth the doing of it by God's Hand im∣mediately, 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 con∣cluded, that it cannot be before the Day of

Grace be past with the Fig-tree. But ac∣cording to the Observation, There be some Professors whose Day of Grace will end, with cut it down; and according to the words of the Text, Then [after that] thou shalt cut it down. After that, that is, after all my Attempts and Endeavours to make it fruitful, after I have left it, given it over, done with it, and have resolved to bestow no more Days of Grace, Opportunities of Grace, and Means of Grace upon it; then, after that, thou shalt cut it down.

Besides, the giving up of the Fig-tree, is before the Execution. Execution is not always presently upon the Sentence given; for after that a convenient Time is thought on, and then is cutting down: And so it is here in the Text. The De∣cree, that he shall perish, is gathered from its continuing fruitless quite through the last Year, from its conti∣nuing fruitless at the end of all Endea∣vours: But cutting down is not yet, for that comes with an after-word; Then after that thou shalt cut it down.

So then, that I may orderly proceed with the Observation, I must lay down these two Propositions.

Prop. 1. That the Day of Grace ends with some Men before God takes them out of this World. And,

Prop. 2. The Death, or cutting down of such Men, will be dreadful. For this cut it down, when it is understood in the largest sense, (as here indeed it ought) it sheweth, not only the Wrath of God against a Man's Life in this World, but his Wrath against him Body and Soul. And is as much as to say, cut him off from all the Priviledges and Benefits that come by Grace, both in this World, and that which is to come.

But to proceed, The Day of Grace ends with some Men, before God taketh them out of this World.

I shall give you some Instances of this; and so go on to the last Proposition.

First, I shall instance, Cain; Cain was a Professor, (Gen. 4. 3.) a Sacrificer, a Worshipper of God; yea, the first Wor∣shipper that we read of after the Fall; but his Grapes were wild Ones, Gen. 4. 5, 8. his Works were Evil, he did not do what he did, from true Gospel-motives; therefore God disallowed his Work: at this his Countenance falls: Wherefore he envies his Brother, disputes him, takes

his opportunity and kills him. Now in that day that he did this Act, were the Heavens closed up against him, and that himself did smartingly and fearfully feel, when God made inquisition for the Blood of Abel; And now cursed (said God) shalt thou be from the Earth, which hath opened her Mouth to receive thy Bro∣thers Blood from thy Hand, &c. Gen. 4. 8, 11, 12, 13, 14. And Cain said, My Punishment is greater than I can bear. Mine Iniquity is greater than that it may be for∣given. Behold, thou hast driven me out this Day from the Face of the Earth, and from thy Face shall I be hid. Now thou art cursed, saith God. Thou hast driven me out this Day, saith Cain, and from thy Face 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, Gen. 4. 10. Cutting down was not come yet; after this he li∣ved to marry a Wife, vers. 17. 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.

Secondly, I shall instance Ishmael, Gen. 17. 25, 26. Ishmael was a Professor, was brought up in Abraham's Family, and was circumcised at thirteen Years of Age, Gen. 16. 12. 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 Ish∣mael mocked them, their Son, and godly rejoicing. Then came the Spirit of God upon Sarah, and she cried, Cast him out, cast out this Bond-woman and her Son; for the Son of this Bond-woman shall not be Her with my Sou, with Isaac, Gen. 21. 9, 10, 11. Now Paul to the Galatians, (Chap. 4. 29, 30, 31.) makes this cast∣ing out to be, not only a casting out of Abraham's Family, but a casting out al∣so from a Lot with the Saints in Heaven. Also Moses giveth us a notable proof thereof, in saying, that when he died, he was gathered to his People, Gen. 25. 17.

his People by his Mother's side, for he was reckoned from her, the Son of: Ha∣••ar; the Son of the Bond-woman. Now ••he came of the Egyptians, Gen. 21. 9. So that he was gathered when he died, notwithstanding his Profession, to the place that P••araoh 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 Dis∣position, by persecuting as they did. But now, When did the Day of Grace ••nd with this Man•• Observe, and I will shew you: Ishmael was thirteen Years old when he was circumcised••, ••nd the•• was Abraham ninety Years old and nine, Gen. 17. 24, 25, 26. the next Year Isaac was born. So that Ishmael was now fourteen Years of Age. Now when Isaac was weaned, (suppose 〈◊〉〈◊〉 suck'd 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 〈◊〉〈◊〉, Cast him out; and of that casting out; the Apostle makes what I have said. Beware ye young barren Professors. Now Ishmael lived 〈…〉〈…〉 Years after this,

in great tranquillity and honour with Men: After this he also begat twelve Princes, even after his Day of Grace was past.

Thirdly, I shall instance Esau, Gen. 25. 27, &c. Esau also was a Professor, he was born unto Isaac, and circumcised ac∣cording to the custom: But Esau was a gamesom Professor, an Huntsman, a Man of the Field; also he was wedded to his Lusts, which he did also venture to keep rather than the Birth-right. Well, up∣on a day, when he came from hunting and was faint, he sold his Birth-right to Jacob his Brother. Now the Birth-right, 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, where∣fore the Apostle's Caution is here of weight; Heb. 12. 16, 〈◊〉〈◊〉. Take heed faith he, 〈…〉〈…〉 you a Forni∣cator, or profane Person as Esau, who 〈◊〉〈◊〉 one 〈◊〉〈◊〉 of Meat sold his Birth-right▪ for ye know how that afterwards, when 〈◊〉〈◊〉 would have inherited the Blessings he was rejected; for he 〈…〉〈…〉 of 〈…〉〈…〉, though he 〈…〉〈…〉. Now the ending of Esau•••• Day

of Grace is to be reckoned from his sel∣ling of his Birth-right: For there the Apostle points it, lest there be among you any, that like Esau, sells his Birth-right: for then goes hence the Blessing also.

But Esau sold his Birth-right long be∣fore his Death. Twenty Years after this, Jacob was with Laban, (Gen. 31. 41. & ••2. 6.) and when he returned home, his brother Esau met him. Further, after ••his when Jacob dwelt again some time with his Father, then Jacob and Esau bu∣ried him. I suppose, (Gen. 35. 28, 29.) He might live above forty, yea for ought 〈◊〉〈◊〉 know, above fourscore years after he had ••old his Birth-right, and so consequently had put himself out of the Grace of God.

Three things I would further note upon these three Professors.

First, Cain an angry Professor, Ishmael 〈◊〉〈◊〉 mocking one, Esau a lustful, game∣some one: Three Symptomes 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.

Secondly, The Day of Grace ended with these Professors at that time when they committed some grievous Sin;

Cain's, when he killed his Brother; Ish∣mael's, when he mocked at Isaac, &c. and Esau when out of love to his Lusts, he despised, and sold his Birth-right. Be∣ware, barren Professor; Thou mayst 〈◊〉〈◊〉 that in half a quarter of an hour, from the evil of which thou mayst not be delivered for ever and ever.

Thirdly, 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 th•••• hast to thy self, Chap. 33. 8, 9. Ease, and Peace, and a prosperous Life in out∣wards, 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 thus much serve for the proof the first Proposition, namely, That the day of Grace ends with some Men, before God takes them out of this world.

Now then, to shew 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.

First, 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 appli∣cation of means, had time allowed it to receive the nourishment; but it outstood, with-stood, overstood All, All that the Husband-man did, All that the Vine∣dresser did.

Signs of being past Grace.

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 with∣stood, abused, and worn out God's Pati∣ence, then he is in danger, this is a pro∣vocation, 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 th•••• they abide liveless, graceless, careles•• and without any good Conscience to God 〈◊〉〈◊〉 all. Perhaps they came in for the Loave•• 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; Sa••∣ing, like Agag, 1 Sam. 15. 32. Surely 〈◊〉〈◊〉 bitterness of Death is past; I am we•••• shall be saved, and go to Heaven: Th•••• in these vain conceits it spends a Year, two or three; not remembring that at every Season of Grace, and at every oppor∣tunity of the Gospel, the Lord come•• seeking Fruit. Well, Sinner, well barre•• 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 Vine∣yard, and brought me forth no Fruit▪ I will cry unto him, Professor! Barre•• 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 Conside∣ration 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 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 sha•• wait on this Fig-tree no longer.

2. And now he begins to shake the Fig-tree with his threatnings; fetch out th•• Ax. Now the Ax is Death, Death ther••¦fore is called for; Death, come, smi•••• me this Fig-tree. And withal the Lor•• shakes this Sinner, and whirls him upon Sick-bed, saying, Take him Death, 〈◊〉〈◊〉 hath abused my Patience and Forb••••¦rance, not remembring that it shou•••• have led him to Repentance, and to th•• Fruits thereof. Death, fetch away th•• Fig-tree to the fire, fetch this barren Pro¦fessor to Hell. At this, Death com•• with Grim looks into the Chamber, ye•• and Hell follows with him to the Bed-sid•• and both stare this Professor in the fac•• yea, begin to lay Hands upon him; o•• smiting him with pains in his Body, with Head-ach, Heart-ach, Back-ach, Short¦ness of Breath, Fainting Qualms, Tremb¦ling of Joints, Stopping at the Chef•• and almost all the Symptomes of a Man pa•• all recovery. Now while Death is th•• tormenting the Body, Hell is doing with the Mind and Conscience, striking the•••• with its Pains, casting sparks of Fire i•• thither, wounding with sorrows an••

Fears of everlasting damnation, the Spi∣rit 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 disap∣pointed 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, in∣stead of seeking to spend the rest of his time to God, he doubleth his Diligence af∣ter 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: Be∣cause Judgment was not (now) speedily exe∣cuted, 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 will mend and be better. No, saith God, you lyed to me last time, I will trust you in this no lon∣ger, and withal he tumbleth the Wife, the Child, the Estate, into a grave.

And then returns to his place, till this Professor more unfeignedly acknowleg∣eth his offence, Hos. 5. 14, 15.

At this the poor creature is afflicted and distressed, Rents his Cloaths, and be∣gins to call the breaking of his Promise

and Vows to mind, he mourns and Prays, and like Ahab, a while walks soft∣ly, 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 Ax again; Many times He did deliver them, but they provoked him with their Coun∣sels, and were brought low for their Iniqui∣ties, Psal. 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 Meet∣ings, 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. Psal. 78. 34, 36. When he slew them, then they sought him, and returned early after God, nevertheless they did flatter him with mouth, and lyed unto him with their tongue.

4. Yet again, The Lord will not leave this Professor, but will take up his Ax again, and will put him under a more heart-searching 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 Ax is laid to the Roots of the Trees.) Besides, this Minstry doth not only search the Heart, but presenteth the Sinner with the Golden rays of the glorious Gospel; Now is Christ Jesus 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 a as, there is yet no Fruit on this Fig-tree. While his Heart is searching, he wrangles; while the glorious Grace of the Gospel is unvail∣ing, 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, Jude 4. Drinketh in the Rain that comes oft upon him, Heb. 6. 3— 7, 8. 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 Kin. 10. 31. but counteth that the Glory of the Gospel consisteth in talk and shew, and that our Obedi∣ence 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 Ax begins to be heaved higher, for now indeed God is ready to smite the Sinner, yet before he will strike the stroak, he will try one Way more at the last, and if that mis∣seth, down goes the Fig-tree. Now this last way is to tug and strive with this Pro∣fessor by his Spirit. Wherefore the Spi∣rit of the Lord is now come to him: But not always to strive with Man, Gen. 6. 8. 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 mispending of for∣mer Days; he will also present perswa∣sive Arguments, encouraging Promises, dreadful Judgments, the shortness of time to repent in; and that there is hope if he come. Further, he will shew him the certainty of Death, and of the Judgment to come; yea, He will pull and strive with this Sinner. But, be∣hold, 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, Re∣ceive my Instruction and live; but the Man pulls away his Shoulder; the Spirit shews 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 Spi∣rit of Grace, Heb. 10. 29. The Spirit parlieth a second time, and urgeth Rea∣sons of a new nature; But the Sinner answereth, No, I have loved strangers, and after them I will go, Amos 4. 6, 8, 9, 10, 11. 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, Ezek. 24. 13. I exercised towards you my Patience, yet you have not tur∣ned unto me, saith Lord. I smote you in your Person, in your Relations, in your Estate, yet you have not returned ••nto me, saith the Lord. In thy filthi∣ness 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 npon thee. Cut it down, why doth it cumber the ground?

The Second Sign, That such a Profes∣sor is almost (if not quite) past Grace, is, When God hath given him over, or lets him alone, and suffers him to do any thing, and that without controul, helpeth him not either in Works of Holiness, or in Straits and Difficulties. Ephraim is joy∣ned to Idols, let him alone, Hos. 4. 17. W•• be to them when I depart from them. I will laugh at their Calamities, and will mock when their Fear cometh, Prov. 1. 24, 25, 26, 27, 28.

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 crie, 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 pro∣voked the Eyes of his Glory, thy Iniqui∣ty is found to be hateful, and now per∣haps

God hath left thee, given thee up, and lets thee alone.

Heretofore thou wast tender, thy Con∣science startled at the temptation to Wickedness, for thou wert taken off from the pollutions of the World, through the knowledg of our Lord and Saviour Jesus Christ, 2 Pet. 2. 20, 21, 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 seemest to lie 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 knowledg, 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 knowledg of God, and that had some awe of Majesty upon him; I say, seest thou such an one, spor∣ting himself in his own Deceivings, Rom. 1. 30, 31. turning the Grace of our

God into Lasciviousness, and walking after his own ungodly Lusts; his Judg∣ment now of a long time lingereth not, and his Damnation slumbereth not, 2 Pet. 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 Lascivious∣ness, to work all uncleanness with greedi∣ness, Eph. 4. 18, 19. A great number of such were in the first Gospel-days; a∣gainst whom Peter, and Jude, and John pronounceth the heavy Judgment of God. Peter and Jude couple them with the fal∣len Angels, 2 Pet. 2. 3, 4, 5, 6, 7. and John forbids that prayer be made for them, because that is happened unto them, that hath happened to the Angels that fell, Jude 5, 6, 7, 8. Who for forsaking their first State, and for leaving their own Habi∣tation, are reserved in Chains under ever∣lasting Darkness, unto the Judgment of the great Day. Barren Fig-tree, dost thou hear?

First, These are beyond all Mercy.

Secondly, These are beyond all Pro∣mises.

Thirdly, These are beyond all hopes of Repentance.

Fourthly, These have no Intercessor, nor any more share in a Sacrifice for Sin.

Fifthly, For these there remains nothing but a fearful looking for of Judgment.

Sixthly, 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 de∣scend in Battel, and perish.

2. Wherefore they are let alone in hearing. If these at any time come un∣der 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 Repen∣tance, 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, Eccl. 8. 10. Where∣fore as they go to the place of the Holy; So they came from the place of the Holy, and soon are forgotten in the places where they so did. Only they reap this dam∣mage, They treasure up Wrath against the day of Wrath, and revelation of the righteous judgment of God, Rom. 2. 3, 4, 5. Look to it, barren Professor.

3. If he be visited after the common way of Mankind, either with Sickness, Distress, or any kind 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 en∣gaged by the Philistines, was forsaken and left of God. 1 Sam. 28. 4, 5, 6. And the Philistins gathered themselves together, and came and pitched in Shunem; and Saul gathered all Israel together, and thy pitched to Gilboa: And when Saul saw the Host of the Philistins, he was afraid, and his Heart greatly trembled. And when Saul enquired of the Lord, the Lord answered him no more, neither by Dreams, nor by Urim,

nor by Prophets. 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, there∣fore 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 stedfast no where, 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 wander∣ing Stars, to whom is reserved the blackness of darkness for ever, Jude 13. They are left, as I told you before, to be Fugi∣tives and Vagabonds in the Earth, to wander every where, but to abide no where, until they shall descend to their own place, (Acts 1. 5.) with Cain and Ju∣das, Men of the same fate with them∣selves.

A Third Sign that such a Professor is quite past Grace, is, When his heart is grown so hard, so stony and impenetra∣ble, 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, Exod. 9. 14. 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 thy Heart.

To some Men that have grievously sinned under a Profession of the Gospel, God giveth this Token of his Displea∣sure, they are denied the Power of Re∣pentance, 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-a-ways to be renewed again unto Re∣pentance, seeing they crucify to themselves the Son of God afresh, aed put him to open shame, Heb. 6. 4, 5, 6. Now to have the Heart so hardened, so judicially har∣dened, this is as a bar put in by the Lord God against the Salvation of this Sin∣ner. This was the burden of Spira's Complaint, I cannot do it: O now I can∣not do it.

This Man sees what he hath done, what should help him, and what will be∣come

of him, yet he cannot repent; he pulled away his Shouldier 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, (Gen. 19. 26.) stood yet looking over her Shoulder, or else with her Face to∣wards Sodom; as the Judgment caught her, so it bound her, and left her a Monument of God's Anger to after-Generations.

We read of some that are seared with an 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 ••eeling fear and remorse, if ever any good be done with the Sin∣ner. 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, judi∣cial

hardening is dreadful. There is a dif∣ference 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 kind 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; an 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 an hardness that comes after some great Light received; Because of some great Sin committed against that Light, and the Grace that gave it. Such hard∣ness as Pharaoh had, after the Lord had wrought wonderously before him: Such hardness as the Gentiles had, a hardness which darkened the Heart, a hardness which made their Minds reprobate. This hard••ess is also the same with that the Hebrews are cautioned to beware of, (Heb. 3. 7, &c.) an hardness that is caused by Unbelief, and a departing from the Li∣ving God; and hardness compleated thro

the deceitfulness of Sin: Such as that in the Provocation, of whom God sware, that they should not enter into his Rest. 'Twas this kind of hardness also that both Cain, and Ishmael, and Esau were hardened with, after they had com∣mitted their great Transgressions.

2. It is the greatest kind of Hardness, and hence they are said to be Harder than a Rock, Jer. 5. 3. or than an Ada∣mant, Zec. 7. 13. that is, harder than Flint. So hard that nothing can enter.

3. It is an Hardness given in much anger, and that to bind the Soul up in an impossibility of Repentance.

4. It is an Hardness therefore which is incurable, of which a Man must die and be damned. Barren Professor, hear∣ken to this.

A Fourth Sign that such a Professor is quite past Grace, is, when he fortifies his hard Heart against the tenour of God's Word, Job 9. 4, &c. This is called hardening themselves against God, and turn∣ing of the Spirit against him. As thus, When after a Profession of Faith in the Lord Jesus, and of the Doctrine that is according to Godliness, they shall em∣bolden

themselves in courses of Sin, by promising themselves that they shall have Life and Salvation notwithstanding. Bar∣ren Professor, hearken to this. This Man is called, (Deut. 29. 18.) 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, v. 19, I shall have peace, though I walk in the imagination or stub∣bornness of my Heart, to add drunkeness to thirst; an opinion flat against the whole Word of God, yea against the very Na∣ture of God himself. Wherefore he adds, Deut. 19. 20. Then the Anger of the Lord, and his jealousy shall smoak against that Man; and all the Curses that are written in God's Book shall lie upon him, and God shall blot out his Name from under Heaven.

Yea, that Man shall not fail to be ef∣fectually destroyed, saith the Text, 21. vers. The Lord shall separate that Man un∣to evil, out of all the Tribes of Israel, ac∣cording to all the Curses of the Cove∣nant.

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, with∣out fail, to compleat his destruction. I say, When God hath given Satan leave ef∣fectually to compleat 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 sepa∣rate to Evil, and shall leave in the Hands of Satan, to compleat, without fall, his Destruction.

Thus he served Ahab, a Man, that fold himself to work wickedness in the sight of the Lord, 1 Kin. 21. 25. And the Lord said, Who shall perswade Ahab, that he may go up, and fall at Ramoth-Gilead? And on 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 perswade him. 1 Kin. 22. 20, 21, 22. And the Lord said unto him, Where∣with? And he said, I will go forth, and be a lying Spirit in the mouth of all his Prophets. And he said, Thou shalt per∣swade him, and prevail also, go forth, and do so. Thou shalt perswade 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 pro∣voked him. This is the Man, whose Ruine contriveth, and bringeth to pass by his own con∣trivance. I will chuse their delusions for them; I will bring their fears upon them, Isa. 66. 4. I will chuse 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 Pro∣fessors, that have chosen their own Ways, those whose Soul delighteth in their Abomi∣nations.

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 Lye, that they all might be damned, who believed not the Truth, but had pleasure in Vnrighteousness.

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 Lye. Why so? That

they all might be damned, every one of them, who believe not the Truth, but had pleasure in Vnrighteousness. 2 Thess. 5, 10, 11, 12.

There is nothing more provoking to the Lord, than for a Man to promise, when God threatneth; for a Man to be light of conceit, that he shall be safe; and yet to be more wicked than in for∣mer 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 mar∣vel, 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 shall stand, His or theirs.

A Fifth Sign of a Man being past Grace, is, When he shall at this, scoff, and in∣wardly 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 despi∣sed Moses's Law, died without Mercy; of how much sorer Punishment suppose ye, shall he be thought worthy, who hath troden

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. Be∣hold ye Despisers, and wonder, and perish; for I work a work in your days, which ye shall in no wise believe, though a Man de∣clare it unto you. Acts 13. 41.

After that thou shalt out it down.]

Thus far we have treated of the Bar∣ren Fig-tree, or fruitless Professor, with some Signs to know him by; whereto is added also some Signs of one who neither will or can, by any means, be fruitful, but they must miserably perish. Now be∣ing come to the time of Execution, I shall speak a word to that also, After that thou shalt cut it down.] Christ at last turns the Barren Fig-tree over to the Ju∣stice of God, shakes his hands of him, And gives him up to the fire for his unpro∣fitableness.

Thou cut ent it down.]

Two things are here to be consi∣dered.

1. 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 defer∣red, 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 hand of the living God, Heb. 10. 31.

2. The Second to be considered, is, The Instrument by which this Execution is done, and that is Death, compared here to an Ax; 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, cutti••g must be his Portion, till he be cut down. After that

thou shalt cut it down.] Death, I say, is the Ax, 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 Ax 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 on∣ly 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, 1 Cor. 15. 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 be∣leaguer 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 in 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.

3. The dark Entry he is to go thro, will be a sore amazement to him; For fear 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 pas∣sage out of the World. Now who will meet me in this dark Entry; how shall I pass through this dark Entry into ano∣ther 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, Deut. 28. 66, 67. and shall have no assurance of his Life.

5. Now also Want will come up against him, he will come up like an ar∣med Man. This is a terrible Army to him that is graceless in Heart, and fruit∣less 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 Ballance, and art found wanting. Dan. 5. 27.

6. Together with these, standeth by the companions of Death; Death and Hell, Death and Devils, Death and endless Torment in the everlasting flames of devouring Fire. When God shall come 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? Ezek. 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 assunder; The Man groans, but Death hears him not: He looks gastly, carefully, dejectedly; he sighs, he sweats, he trembles, but Death matters nothing.

3. Fearful Cogitations haunt him, mis∣givings, 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 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, an Heart-string, an Eye-string snaps assunder.

5. And now, could the Soul be ani∣hilated or brought to nothing, how happy would it count it self; but it sees that may not be. Wherefore it is put to a wonderful strait: stay in the Body it may not, go out of the Body it dares not. Life is going, the Blood settles in the Flesh, and the Lungs being no more able to draw Breath through the No∣strils, at last out goes the weary tremb∣ling Soul, who is immediatly seized by Devils, who lay lurking in every hole in the Chamber for that very purpose: His Friends take care of the Body, wrap it up in the Sheet or Coffin; but the Soul is

out of their thought and reach, going down to the Chambers of Death.

I had thought to have enlarged, but I forbear: God, who teaches Man to profit, bless this brief and plain Dis∣course to thy Soul, who yet standest a Professor in the Land of the Living, among the Trees of his Garden. Amen.

FINIS.