Works of John Bunyan Volume III Part 112

Third. The c.u.mber-ground is a sucker; he draws away the heart and nourishment from the other trees. Were the c.u.mber ground cut down, the others would be more fruitful; he draws away that fatness of the ground to himself, that would make the others more hearty and fruitful. 'One sinner destroyeth much good' (Eccl 9:18).

The c.u.mber-ground is a very drone in the hive, that eats up the honey that should feed the labouring bee; he is a thief in the candle, that wasteth the tallow, but giveth no light; he is the unsavoury salt, that is fit for nought but the dunghill. Look to it, barren fig-tree!

And he answering, said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it; and if it bear fruit, well; and if not, then after that, thou shalt cut it down (vv 8,9).

These are the words of the dresser of the vineyard, who, I told you, is Jesus Christ, for he made intercession for the transgressors.

And they contain a pet.i.tion presented to an offended justice, praying, that a little more time and patience might be exercised towards the barren c.u.mber-ground fig-tree.

In this pet.i.tion there are six things considerable: 1. That justice might be deferred. O that justice might be deferred! 'Lord, let it alone,' &c., a while longer. 2. Here is time prefixed, as a s.p.a.ce to try if more means will cure a barren fig-tree. 'Lord, let it alone this year also.' 3. The means to help it are propounded, 'until I shall dig about it, and dung it.'[12] 4. Here is also an insinuation of a supposition, that, by thus doing, G.o.d's expectation may be answered; 'and if it bear fruit, well.' 5. Here is a supposition that the barren fig-tree may yet abide barren, when Christ hath done what he will unto it; 'and if it bear fruit,'

&c. 6. Here is at last a resolution, that if thou continue barren, hewing days will come upon thee; 'and if it bear fruit, well; and if not, then after that thou shalt cut it down.' But to proceed according to my former method, by way of exposition.

Lord, let it alone this year also.

Here is astonis.h.i.+ng grace indeed! astonis.h.i.+ng grace, I say, that the Lord Jesus should concern himself with a barren fig-tree; that he should step in to stop the blow from a barren fig-tree! True, he stopped the blow but for a time; but why did he stop it at all?

Why did not he fetch out the axe? Why did he not do execution? Why did not he cut it down? Barren fig-tree, it is well for thee that there is a Jesus at G.o.d's right hand, a Jesus of that largeness of bowels, as to have compa.s.sion for a barren fig-tree, else justice had never let thee alone to c.u.mber the ground as thou hast done!

When Israel also had sinned against G.o.d, down they had gone, but that Moses stood in the breach. 'Let me alone,' said G.o.d to him, 'that I may consume them' in a moment, 'and I will make of thee a great nation' (Exo 32:10). Barren fig-tree, dost thou hear? Thou knowest not how oft the hand of Divine justice hath been up to strike, and how many years since thou hadst been cut down, had not Jesus caught hold of his Father's axe. Let me alone, let me fetch my blow, or 'Cut it down, why c.u.mbereth it the ground?' Wilt thou not hear yet, barren fig-tree? Wilt thou provoke still? Thou hast wearied men, and provoked the justice of G.o.d! And 'will ye weary my G.o.d also?' (Isa 7:13).

Lord, let it alone this year.

Lord, a little longer! let us not lose a soul for want of means.

I will try, I will see if I can make it fruitful, I will not beg a long life, nor that it might still be barren, and so provoke thee. I beg, for the sake of the soul, the immortal soul; Lord, spare it one year only, one year longer, this year also. If I do any good to it, it will be in little time. Thou shalt not be over wearied with waiting; one year and then.

Barren fig-tree, dost thou hear what a striving there is between the vine-dresser and the husbandman, for thy life? 'Cut it down,'

says one; 'Lord, spare it,' saith the other. It is a c.u.mber-ground, saith the Father; one year longer, prays the Son. 'Let it alone this year also.'

Till I shall dig about it, and dung it.

The Lord Jesus by these words supposeth two things, as causes of the want of fruit in a barren fig-tree; and two things he supposeth as a remedy.

The things that are a cause of want of fruit are, First. It is earth-bound. Lord, the fig-tree is earth-bound. Second. A want of warmer means, of fatter means. Wherefore, accordingly, he propoundeth to loosen the earth; to dig about it. And then to supply it with dung.

'To dig about it, and dung it. Lord, let it alone this year also, until I shall dig about it.' I doubt it is too much ground-bound.

The love of this world, and the deceitfulness of riches lie too close to the roots of the heart of this professor (Luke 14). The love of riches, the love of honours, the love of pleasures, are the thorns that choke the word. 'For all that is in the world, the l.u.s.t of the flesh, and the l.u.s.t of the eyes, and the pride of life, is not of the Father,' but enmity to G.o.d; how then, where these things bind up the heart, can there be fruit brought forth to G.o.d? (1 John 2:15,16). Barren fig-tree, see how the Lord Jesus, by these very words, suggesteth the cause of thy fruitfulessness of soul! The things of this world lie too close to thy heart; the earth with its things have bound up thy roots; thou art an earth-bound soul, thou art wrapped up in thick clay. 'If any man love the world, the love of the Father is not in him'; how then can he be fruitful in the vineyard? This kept Judas from the fruit of caring for the poor (John 12:6). This kept Demas from the fruit of self-denial (2 Tim 4:10). And this kept Ananias and Sapphira his wife from the goodly fruit of sincerity and truth (Acts 5:5,10).

What shall I say? These are 'foolish and hurtful l.u.s.ts, which drown men in destruction and perdition; for the love of money is the root of all evil.' How then can good fruit grow from such a root, the root of all evil? 'Which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows' (1 Tim 6:9,10). It is an evil root, nay, it is the root of all evil. How then can the professor that hath such a root, or a root wrapped up in such earthly things, as the l.u.s.ts, and pleasures, and vanities of this world, bring forth fruit to G.o.d?

Till I shall 'DIG' about it.

Lord, I will loose his roots, I will dig up this earth, I will lay his roots bare; my hand shall be upon him by sickness, by disappointments, by cross providences; I will dig about him until he stands shaking and tottering; until he be ready to fall; then, if ever, he will seek to take faster hold. Thus, I say, deals the Lord Jesus ofttimes with the barren professor; he diggeth about him, he smiteth one blow at his heart, another blow at his l.u.s.ts, a third at his pleasures, a fourth at his comforts, another at his self-conceitedness. Thus he diggeth about him; this is the way to take bad earth from his roots, and to loosen his roots from the earth. Barren fig-tree, see here the care, the love, the labour, and way, which the Lord Jesus, the dresser of the vineyard, is fain to take with thee, if haply thou mayest be made fruitful.[13]

Till I shall dig about it, and 'DUNG' it.

As the earth, by binding the roots too closely, may hinder the tree's being fruitful, so the want of better means may be also a cause thereof. And this is more than intimated by the dresser of the vineyard; 'Till I shall dig about it and dung it.' I will supply it with a more fruitful ministry, with a warmer word; I will give them pastors after mine own heart; I will dung them.

You know dung is a more warm, more fat, more hearty, and succouring matter than is commonly the place in which trees are planted.

'I will dig about it, and dung it.' I will bring it under a heart-awakening ministry; the means of grace shall be fat and good: I will also visit it with heart-awakening, heart-warming, heart-encouraging considerations; I will apply warm dung to his roots; I will strive with him by my Spirit, and give him some tastes of the heavenly gift, and the power of the world to come.

I am loth to lose him for want of digging. 'Lord, let it alone this year also, till I shall dig about it and dung it.'

And if it bear fruit, WELL.

And if the fruits of all my labour doth make this fig-tree fruitful, I shall count my time, my labour, and means, well bestowed upon it; and thou also, O my G.o.d, shalt be therewith much delighted; for thou art gracious, and merciful, and repentest thee of the evil which thou threatenest to bring upon a people. These words, therefore, inform us, that if a barren fig-tree, a barren professor, shall now at last bring forth fruit to G.o.d, it shall go well with that professor, it shall go well with that poor soul. His former barrenness, his former tempting of G.o.d, his abuse of G.o.d's patience and long-suffering, his mis-spending year after year, shall now be all forgiven him. Yea, G.o.d the Father, and our Lord Jesus Christ, will not pa.s.s by and forget all, and say, 'Well done,' at the last. When I say to the wicked, O wicked man, thou shalt surely die; if he then do that which is lawful and right, if he walk in the statutes of life, without committing iniquity, he shall surely live, he shall not die (Eze 33).

Barren fig-tree, dost thou hear? the axe is laid to thy roots, the Lord Jesus prays G.o.d to spare thee. Hath he been digging about thee? Hath he been dunging of thee? O barren fig-tree, now thou art come to the point; if thou shalt now become good, if thou shalt, after a gracious manner, suck in the gospel-dung, and if thou shalt bring forth fruit unto G.o.d, well; but if not, the fire is the last! fruit, or the fire; fruit, or the fire, barren fig-tree!

'If it bear fruit, well.'[14]

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

The Lord Jesus, by this if, giveth us to understand that there is a generation of professors in the world that are incurable, that will not, that cannot repent, nor be profited by the means of grace.

A generation, I say, that will retain a profession, but will not bring forth fruit; a generation that will wear out the patience of G.o.d, time and tide, threatenings and intercessions, judgments and mercies, and after all will be unfruitful.

O the desperate wickedness that is in thy heart! Barren professor, dost thou hear? the Lord Jesus stands yet in doubt about thee; there is an IF stands yet in the way. I say, the Lord Jesus stands yet in doubt about thee, whether or no, at last, thou wilt be good; whether he may not labour in vain; whether his digging and dunging will come to more than lost labour; 'I gave her s.p.a.ce to repent,--and she repented not' (Rev 2:21). I digged about it, I dunged it; I gained time, and supplied it with means; but I laboured herein in vain, and spent my strength for nought, and in vain! Dost thou hear, barren fig-tree? there is yet a question, Whether it may be well with thy soul at last?

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

There is nothing more exasperating to the mind of a man than to find all his kindness and favour slighted; neither is the Lord Jesus so provoked with anything, as when sinners abuse his means of grace; if it be barren and fruitless under my gospel; if it turn my grace into wantonness, if after digging and dunging, and waiting, it yet remain unfruitful, I will let thee cut it down.

Gospel means, applied, is the last remedy for a barren professor; if the gospel, if the grace of the gospel, will not do, there can be nothing expected but cut it down. 'Then after that thou shalt cut it down.' 'O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!' Therefore 'your house is left unto you desolate' (Matt 23:37,38). Yet it cannot be, but that this Lord Jesus, who at first did put a stop to the execution of his Father's justice, because he desired to try more means with the fig-tree; I say, it cannot be, but that a heart so full of compa.s.sion as his is should be touched, to behold this professor must now be cut down. 'And when he was come near, he beheld the city, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes' (Luke 19:41,42).

After that thou shalt cut it down.

When Christ giveth thee over, there is no intercessor, no mediator, no more sacrifice for sin, all is gone but judgment, but the axe, but a 'certain fearful looking for of judgment, and fiery indignation, which shall devour the adversaries' (Heb 10:26,27).

Barren fig-tree, take heed that thou comest not to these last words, for these words are a give up, a cast up, a cast up of a cast away; 'After that thou shalt cut it down.' They are as much as if Christ had said, Father, I begged for more time for this barren professor; I begged until I should dig about it, and dung it. But now, Father, the time is out, the year is ended, the summer is ended, and no good done! I have also tried with my means, with the gospel, I have digged about it; I have laid also the fat and hearty dung of the gospel to it, but all comes to nothing. Father, I deliver up this professor to thee again; I have done; I have done all; I have done praying and endeavouring; I will hold the head of thine axe no longer. Take him into the hands of justice; do justice; do the law; I will never beg for him more. 'After that thou shalt cut it down.' 'Woe also to them when I depart from them!' (Hosea 9:12). Now is this professor left naked indeed; naked to G.o.d, naked to Satan, naked to sin, naked to the law, naked to death, naked to h.e.l.l, naked to judgment, and naked to the gripes of a guilty conscience, and to the torment of that worm that never dies, and to that fire that never shall be quenched.

'See that ye refuse not him that speaketh. For if they escaped not, who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven' (Heb 12:25).

From this brief pa.s.s through this parable, you have these two general observations:--First. That even then when the justice of G.o.d cries out, I cannot endure to wait on this barren professor any longer, then Jesus Christ intercedes for a little more patience, and a little more striving with this professor, if possible he may make him a fruitful professor. 'Lord, let it alone this year also, till I shall dig about it, and dung it; and if it bear fruit, well,' &c. Second. There are some professors whose day of grace will end with, Cut it down, with judgment; when Christ, by his means, hath been used for their salvation.

First. The first of these observations I shall pa.s.s, and not meddle at all therewith; but shall briefly speak to the

Second, to wit, that there are some professors whose day of grace will end with, Cut it down, with judgment, when Christ, by his means, hath been used for their salvation.

This the apostle showeth in that third chapter of his Epistle to the Hebrews, where he tells us that the people of the Jews, after a forty years' patience and endeavour to do them good by the means appointed for that purpose, their end was to be cut down, or excluded the land of promise, for their final incredulity. 'So we see that they could not enter in, because of unbelief.' 'Wherefore,'

saith he, 'I was grieved with that generation, and said, They do alway err in their heart, and they have not known my ways; so I sware in my wrath, They shall not enter into my rest.' As who should say, I would they should have entered in, and for that purpose I brought them out of Egypt, led them through the sea, and taught them in the wilderness, but they did not answer my work nor designs in that matter; wherefore they shall not, I swear they shall not. 'I sware in my wrath, they shall not enter into my rest.' Here is cutting down with judgment. So again, he saith, 'As I have sworn in my wrath, If they shall enter into my rest; although the works were finished from the foundation of the world'

(Heb 4:4,5). This word 'if' is the same with 'they shall not,'

in the chapter before. And where he saith, 'Although the works were finished from the foundation of the world,' he giveth us to understand that what preparations soever are made for the salvation of sinners, and of how long continuance soever they are, yet the G.o.d-tempting, G.o.d-provoking and fruitless professor, is like to go without a share therein, 'although the works were finished from the foundation of the world.' 'I will therefore put you in remembrance, though ye once knew this, how that the Lord having saved the people out of the land of Egypt, afterward destroyed them that believed not. And the angels that kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness, unto the judgment of the great day' (Jude 5,6). Here is an instance to purpose, an instance of men and angels: men saved out of the land of Egypt, and in their journey towards Canaan, the type of heaven, cut down; angels created and placed in the heavens in great estate and princ.i.p.ality; yet both these, because unfruitful to G.o.d in their places, were cut down--the men destroyed by G.o.d, for so saith the text, and the 'angels reserved in everlasting chains under darkness, unto the judgment of the great day.'

Now, in my handling of this point, I shall discourse of the cutting down, or the judgment here denounced, as it respecteth the doing of it by G.o.d's hand immediately, and that too with respect to his casting them out of the world, and not as it respecteth an act of the church, &c. And as to this cutting down, or judgment, it must be concluded, that it cannot be before the day of grace be past with the fig-tree; but according to the observation, there are some professors whose day of grace will end with, Cut it down; and according to the words of the text, 'Then,' after that, 'thou shalt cut it down.' 'After that,' that is, after all my attempts and endeavours to make it fruitful, after I have left it, given it over, done with it, and have resolved to bestow no more days of grace, opportunities of grace, and means of grace upon it, then, 'after that,' thou shalt cut it down.

Besides, the giving up of the fig-tree is before the execution.

Execution is not always presently upon the sentence given; for, after that, a convenient time is thought on, and then is cutting down. And so it is here in the text. The decree, that he shall perish, is gathered from its continuing fruitless quite through the last year--from its continuing fruitless at the end of all endeavours. But cutting down is not yet, for that comes with an afterward. 'Then, after that, thou shalt cut it down.'

So then, that I may orderly proceed with the observation, I must lay down these two propositions:--PROPOSITION FIRST. That the day of grace ends with some men before G.o.d takes them out of this world. And, PROPOSITION SECOND. The death, or cutting down of such men, will be dreadful. For this 'Cut it down,' when it is understood in the largest sense, as here indeed it ought, it showeth not only the wrath of G.o.d against a man's life in this world, but his wrath against him, body and soul; and is as much as to say, Cut him off from all the privileges and benefits that come by grace, both in this world and that which is to come. But to proceed:

PROPOSITION FIRST.--The day of grace ends with some men before G.o.d taketh them out of the world. I shall give you some instances of this, and so go on to the last proposition.

First. I shall instance Cain. Cain was a professor, a sacrificer, a wors.h.i.+pper of G.o.d, yea, the first wors.h.i.+pper that we read of after the fall; but his grapes were wild ones. His works were evil; he did not do what he did from true gospel motives, therefore G.o.d disallowed his work (Gen 4:3-8). At this his countenance falls, wherefore he envies his brother, disputes him, takes his opportunity, and kills him. Now, in that day that he did this act were the heavens closed up against him, and that himself did smartingly and fearfully feel when G.o.d made inquisition for the blood of Abel.

'And now art thou cursed,' said G.o.d, 'from the earth; which hath opened her mouth to receive thy brother's blood from thy hand,'

&c. 'And Cain said, My punishment is greater than I can bear.'

Mine iniquity is greater than that it may be forgiven. 'Behold thou hast driven me out this day from the face of the earth, and from thy face shall I be hid' (Gen 4:9-14). Now thou art cursed, saith G.o.d. 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 G.o.d's own heart, were shut up against him; yet after this he lived long. Cutting down was not come yet; after this he lived to marry a wife, to beget a cursed brood, to build a city, and what else I know not; all which could not be quickly done; wherefore Cain might live after the day of grace was past with him several hundred of years (Gen 4:10-17).