93. HAD a fig-tree planted in his vineyard

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 acknowledge the barren fig-tree, or barren professor, to be his workmanship, or a tree of his bringing in; only the text saith, he had cue there. This is much like that in Mat. xv. 11. — 'Every plant which my heavenly Father hath not planted, shall be rooted up.' Here again are plants in his vineyard which God will not acknowledge to be of his planting; and he seems to suggest that in his vineyard 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 which had not on the wedding-garment. And he saith unto him, Friend, how camest thou in hither, not having a wedding-garment?' Mat. xvi. 11, 12. Here is one so cunning and crafty that he beguiled all the guests; he got and kept in the church even until 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 pervert the judgment of the righteous. 'Friend, how camest thou in hither?' did overtake him at last; even a public rejection; the King discovered him in the face of all 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 hither; thou art not of the heavenly Father's planting. 'How camest thou in hither?' He that 'entereth not by the door, but climbeth up some other way, the same is a thief and a robber.' Ja. v. 1. 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 climbing; 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 crowd himself 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 profession 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 entering by the door.

1. There is the way of lying and dissembling, and at this gap the Gibeonites got in. Joc. ix. 2c.

2. There is sometimes falseness among some pastors, either for the sake of carnal relations, or the like; at this hole Toulah, the enemy of God, got in. Ne. xii. 4-5.

3. There is sometimes negligence, and too much uncircumspectness in the whole church; thus the uncircumcised got in. Ex. xiv. 7, 8.

4. Sometimes, again, let the church be never so circumspect, yet these have so much help from the devil that they beguile them all, and so get in. These are of that sort of thieves that Paul complains of, 'False brethren, that are brought in unawares.' Ga. v. 4. Jude also cries out of these, 'Certain men crept in unawares.' Jeds. 1. Crept in! What, were they so lowly? A voluntary humility, a neglecting of the body, not in any humour.¹ Cal. v. 22. O! 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. 1a. 21, 42, 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. 7. 8. By these words the apostle seems to take it for granted, that as there hath been, so there still will be those 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 vessels to dishonour, as well as those to honour 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 earthy, earthen professors in his vineyard; but that nethinks is the biting word, 'and some to

¹ 'Humour,' the temper or disposition of mind. Not out of love to humility, but these creeping things pretend to be humble, to gain some sinister end.—(E)

dishonour.' RA. 15. 21. 22. That to the Romans is dreadful, 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 common way, but this that they must be suffered to creep into the church, there to fit themselves for their place, their own place, the place prepared for them of this sort only. AC. 1. 23. As the Lord Jesus said once of the Pharisees, These 'shall receive greater damnation.' LA. 14. 17.

Barren fig-tree, fruitless professor, hast thou heard all these things? Hast thou considered that this fig-tree is not acknowledged 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, the 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 crowded 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 devil, 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.' ATL. 12. 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, expecteth 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 vineyard.' MA. 14. 28. Wherefore, want of grace and want of Spirit will not keep God from seeking fruit. 'And he came and sought fruit thereon.' LA. 14. 6. 7. 8. He requireth that which he seemeth to have. Every man in the vineyard and house of God promiseth himself, professeth to others, and would have all men take it for granted, that a heavenly 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 ye every one his idols, and hereafter also, if ye will not hearken unto me,' &c. EM. 12. 28. Barren fig-tree, dost thou hear? God expecteth 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 vineyard; and yet then thy case will be unspeakably damnable. Yea, let me add, if thou shalt neither bear fruit nor depart. God will take his name out of thy mouth. ATL. 12. He will have fruit. And I say further, if thou wilt do neither, yet God in justice and righteousness 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. MA. 14. 28. 29. Barren fig-tree, dost thou hear?

Quest. What if a man have no grace?

Answ. Yes, seeing he hath a profession.