One Hundred Select Sermons, New Testament · Sermon 4
SERMON IV.
LUKE 13.8, 9.
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 out it down.
Our bleſſed Lord and Saviour, whiles he was converſant here upon earth, was careful to apply himſelf to theſe perſons whom he converſt withall, with the greateſt Advantage that might be to their ſpiritual good; not only by putting of them in mind of that which was to be done by them, but alſo by calling them to an account of their Improvement of ſuch Intimations: And this is that which he does here in this Scripture, which we have now before us; where for the better and more effectual inſinuating and working of his doctrine into them, he does repreſent unto them ſpiritual Truths, by common and ordinary reſemblances, and ſuch kind of expreſſions as they were moſt familiarly acquainted withall. Theſe words are the ſpeech of the Vine-dreſſer interceding with the Lord of the Vineyard, in the behalf of his barren Fig-tree: They are a Parable, and ſo do carry ſomewhat more in them, than is in the bare letter and ſound. The Expoſition and Interpretation whereof is briefly this. The Vine-dreſſer, that's the Miniſter: The Vineyard, that's the Church: The Lord of the Vineyard, that's God himſelf: The barren Fig-tree, that's any fruitleſs and unprofitable ſoul within the vail of the Church, or perſon, or people, which have not thriven under the Means of Grace, and opportunities of being better, which God hath been pleaſed at any time in his providence to afford unto them.
IN the Text it ſelf there are two General Parts conſiderable. Firſt, The Vinedreſſer's Petition and Requeſt it ſelf, which he here notes, Lord, let it alone this year alſo. Secondly, The Terms or Conditions which his Petition proceeds upon, and theſe are twofold: The one is taken from himſelf; Till I ſhall dig about it and dung it; and the other is taken from the Fig-tree, upon the ſuppoſition either of Amendment, or Incorrigibleneſs; If it bear fruit, well, if not, then after that thou ſhalt cut it down. Theſe are the parts of the Text.
We begin with the firſt of theſe parts, viz. the Vinedreſſer's Requeſt and Petition it ſelf, wherein again obſerve two things more: Firſt, The matter of the Requeſt, or the thing it ſelf, which is ſued and petitioned for, and that is mercy and forbearance towards it: Lord, let it alone. Secondly, The Determination of the Time, for the exerciſe and continuance of this forbearance: and this for one year more; This year alſo.
Firſt, To ſpeak of the former, viz. The matter of the Requeſt, or the thing it ſelf petitioned for, and that is the forbearance of the Fig-tree; Lord, let it alone: This was begg'd and begg'd by the Vine-dreſser in the behalf of it: From whence we may obſerve thus much, That it is the ſpecial work of faithful Miniſters, and Paſtors, and Labourers in God's Vineyard, to divert and keep off that wrath, and vengeance, and judgment. which he threatens, and which is near to their people.
Thus does the Vine-dreſſer here in the Text; The Owner of the Fig-tree, which was God himſelf. He had threatned it with destruction (as he juſtly might) for it's great unfruitfulneſs after ſo long and continued expectation: Theſe three years I come ſeeking fruit on this Fig-tree, and find none; Cut it down, why cumbreth it the ground, Now comes in the Dreſſer of the Vineyard with this ſeaſonable Motion and Request, in the very nick of time, Lord I beſeech thee let it alone, and for this once be more favourable to it. This is that which belongs to Miniſters and Paſtors in regard of their Office, not only to be the Conveyers of Inſtruction, but alſo of Protection: Nor only to defend from ſin, but alſo from puniſhment.
This is that which we ſhall obſerve, and find all along in Scripture, as Joel 1.13. when there was a Famine brought upon the Land, the Vine dried up, the Fig-tree languiſhed, the Pomegranate withered, &c. Who are there invited to bewail it, and lament it, and mourn under it? why ye ſhall ſee it is the Dreſſers of the Vineyard: And that which were ſo not in the literal ſenſe, but in a ſpiritual, Gird up your ſelves and lament ye Prieſts. Howl ye Ministers of the Altar. Come lie all night in ſackcloth ye Miniſters of my God. Theſe were they who were called upon to be ſenſible of the preſent Judgment. And ſo again in the ſecond Chapter of the ſame Prophecy of the Prophet Joel, and the 17th. verſe, &c. Let the Prieſts, the Miniſters of the Lord weep between the Porch and the Altar, and let them ſay, Spare thy people O Lord, and give not thy heritage to reproach. Wherefore, &c. So Iſa. 62.6, 7. I have ſet watchmen upon thy walls, O Jeruſalem, which ſhall never hold their peace day nor night; ye that make mention of the Lord (as ye that are the Lord's Remembrancers) keep not ſilence, and give him no reſt till he ſtabliſh, and till he make Jeruſalem a praiſe in the earth. This was the practice of Moſes, that faithful ſervant of the Lord and Governour of God's people, ſtill upon all occaſions when God's anger was kindled againſt his people, he comes in and intercedes for them, and ſpeaks in their behalf, that the Lord would be pleaſed to ſpare them, and forbear them, and ſhew pity towards them. This was the practice alſo of Samuel; as we may ſee an inſtance of it, 2 Sam. 12.29. When the Iſraelites had committed a great ſin, and God had expreſt his diſpleaſure againſt them for it, they deſire him to pray for them, and he does not refuſe it, as thinking himſelf engaged to it upon the account of that Office and place which he ſuſtained as a Prophet amongſt them. God for bid that I ſhould ſin againſt the Lord in ceaſing to pray for you.
The ground hereof is this, Firſt, Becauſe Miniſters are middle perſons, as it were betwixt God and the people: They mediate and deal betwixt both; as it is declared expreſly of Moſes, Exod. 19. v. 1. He told God the words of the people, and he told the people the words of God. He is a Prophet, and he ſhall pray for thee; as God ſaid of Abraham to Abimelech, in Gen. 20.7. This is one thing which makes for this work to be performed by them; and then, which we may add hereunto, the Affection which does belong unto them, from this Relation. This it makes for it alſo. When a Child is in any danger, who ſhould ſooner ſpeak for it than the Father? When a Sheep is ready to be ſwallowed up, who ſhould ſooner interpoſe than the Shepherd? When a City is ready to be betrayed, who ſhould ſooner beſtir himſelf than the Watchman and Governour of it? Why thus it is now with thoſe who are Ministers and Paſtors of the Church: They are Fathers, they are Shepherds, they are Spiritual Watchmen, and what not to work them, and to ingage them hereunto. This very expreſſion in the Text carries an Argument with it, wherein they are called Dreſſers of the Vineyard, who are much concerned in the ſafety of Thoſe Trees that belong unto it; as a piece of their own handy-work. Men are uſually chary of plants of their own watering, & of Trees of their own ſetting; and of any thing which hath been matter of labour and pains unto themſelves; deſtroy it not, for there is a bleſſing in it, Iſa. 65.8. It was God's Argument which he uſed to Jonah, That he had pity on the gourd, which he had not laboured for, nor made it to grow; and how much more did it then concern him to have pity on Nineveh? Surely, as people are ſpecially and principally the workmanſhip of the Lord: Ye are God's husbandry: Ye are God's building, 1 Cor. 3.9. ſo they are alſo in part and ſubordinately the work of the Miniſters alſo: I have planted, and Apollo hath watered, as it is in the ſixth verſe alſo of that chapter. You know how it is ſometimes with Nurſes and Servants, who have taken a great deal of pains about the Child, they are very chary and tender of it, and bear a ſpecial affection to it: And when Parents are about ſometimes to correct it, why they ſtep in preſently to ſave it, and take it out of the Mother's hand, that ſhe may not deal ſo ſharply with it: They plead for it, and promiſe for it, and give their word for it, and are very earneſt in its behalf, to keep it and preſerve it from the Rod. Why thus now likewiſe is it with faithful Teachers and Miniſters of the Church of Chriſt: They are Nurſes as it were to God's people, and have the bowels of Nurſes towards them, as the Apoſtle Paul expreſſes it of them in 2 Theſ. 2.7. And ſo accordingly do ſave their children from the ſtroke of God's anger upon them by interceding for them.
This it firſt of all ſhews us, how that Miniſters are not the worſt members of any Nation or State whatſoever; eſpecially ſuch as are faithful and conſcionable in the diſcharge of their places; no, but they are ſpecial ſavers and preſervers of the Lord's flock: They do not only ſerve to inſtruct God's people, but to protect them; not only to ſhew them their duty, but to keep off their ruine: They are ſhadows againſt the heat: They are coverts from the ſtorm: They are Advocates, and Pleaders, and Interceders with God for his people, upon occaſion of any evil or miſchief which is near unto them; of Sword, of Reſtilence, of Fire, of Famine, and the like: Such as theſe, they ſtand in the gap, they make up the breach; they wreſtle, and tug, and contend with God for their people, that he would be gracious to them; and they many times fare the better for their prayers in ſuch reſpects.
This accordingly calls for anſwerable carriage towards them, for the farther incouragement of them in ſuch Offices as theſe are, not to ſlight them, not to grieve them, not to do any thing which may leſſen or take off their affections towards them; for while they do ſo, they do ill conſult with their own ſafety and preſervation. We know how ill David took it from the hands of Nabal; that when he had been a great ſafeguard and protection to him, and all his family, that they were not hurt, nor miſt any thing as long as he was converſant amongſt them, but was a Wall to them both by day and by night; yet that baſe and ungrateful Carle, he thought much of a little refreſhment to be given to him and his ſouldiers, which we know how dear it had alſo likely to have coſt him, even to the deſtruction of himſelf, and all his houſhold. Theſe who are preſervers of others, have need to be kindly uſed and entreated by them upon all occaſions. It is a ſad thing for people to have them riſing up againſt them, which ſhould rather ſpeak for them. When Moſes ſhall come to that paſs as to ſay, Reſpect not their offering. I have not taken one Aſs from them, nor done them any hurt, and yet they deal thus with me, in Num. 16.15. When Jeremy ſhall come to that paſs as to ſay, Remember Lord that I ſtood before thee, to ſpeak good for them, and to turn away thy wrath from them; and yet thou knoweſt how they carry it to me, in Jer. 18.20, 23. Thus it has been ſometimes in the world, and very ſad whenever it has been ſo; as that which is unſuitable and agreeable to that which is required, and and may be expected from them.
Secondly, Here's an Item alſo for Miniſters, and thoſe who are by their place Vine-dreſsers in a ſpiritual ſenſe, to teach them what is required and expected from them likewiſe; and that is to put on ſuch bowels as theſe are upon themſelves and to draw them out upon all occaſions. Miniſters are not only to labour for Miniſterial Abilities, but alſo for Paſtoral Affections; nor only to endeavour to keep their people from Eternal Deſtruction, by teaching and admoniſhing of them, but alſo as much as they may to keep them alſo from Temporal Deſtruction, by praying and pleading for them, and by being earneſt and importunate with God for the diverting of Judgments from them: Becauſe a Faithful Miniſtry it is a buſineſs of great ſecurity in the improvement of it to thoſe places in which it is.
Again further, it alſo ſhews what we ſhould be eſpecially our ſelves for our own particular. Thoſe that muſt plead for others, they had need themſelves to be in very good terms of favour and ſpeculation, and not to have too much buſineſs chargable upon them. A Miniſter had need of all others to walk moſt cloſely with God, to perfect his communion with him, to keep his heart moſt upright before him, and to approve his waies unto him; not only for his own ſalvation, and the good of his own ſoul in particular, but alſo for the preſervation of his people, and the keeping off of danger from them, that ſo he may with a great deal more freedom, and boldneſs, and liberty of ſpirit come to God and ſpeak in their behalf. How ſhall a Miniſter ever confidently deſire that God would be pleaſed to let alone his people, when as the Lord hath it may be much adoe even to let him alone himſelf, and not to deſtroy him? Therefore it concerns us eſpecially of all others to be men of good Acceptation, men of deſires or greatly beloved; as it is ſaid of the Prophet Daniel for his particular, Dan. 9.23. And ſo much may ſuffice to have been ſpoken of the firſt particular in this firſt General, to wit, the matter of the Petition or Requeſt, which is here made by the Vine-dreſſer in the behalf of the Fig-tree, that is, of the Miniſters in regard of the Flocks belonging to them, which is the Forbearance of them. Let it alone.
The Second is the Determination of the Time, for the exerciſe and continuance of this Forbearance; and that is foreign, This year alſo. There's a ſpecial Emphaſis in this, which is not to be paſſed by us. We'l take things as they lye before us, and as they offer themſelves to us, to be handled by us.
And firſt, This, we have here intimated to us, the Patience and Forbearance, which is in God towards the ſons of men, for ſome time even of his own accord. This alſo here in the Text it is a Relative particle, which has reſpect to ſome former indulgence of this Lord of the Vineyard towards this Fig-tree, whiles he ſays, Let it alone now alſo; it does imply, that he had for ſome time let it alone already; and ſo indeed he had, as we may obſerve out of the foregoing verſe; He had ſpared it, and let it alone for three years together; in all which time he had looked for fruit from it, but yet had found none. That which we may obſerve from hence is this, That the Lord does not preſently proceed to Judgment upon people for their unfruitfulneſs, but is willing and content for ſome time to let them alone, and to ſtay waiting and expecting from them. Here was one year looking for fruit, and none then; yet it is let alone: He comes the next year, and is alſo diſappointed, yet forbears it ſtill one year more to try what it will do, and is ſtill diſappointed, and yet is ſtill patient with it. And this (I ſay) ſets forth unto us the patience of God towards a people ere he proceed in judgement againſt them: This is obſervable in him in divers inſtances and examples of it, which we meet with-all in Scripture. Thus it was with the Old World; God did not preſently bring the I lood upon them, but gave them a fair warning of it long before. Gen. 6.3. The Lord ſaid, My Spirit ſhall not alwaies strive with man, for that he alſo as fleſh; yet his daies ſhall be an hundred and twenty years. According to that of St. Peter in 2 Pet. 3.20. where it is ſaid, That the long-ſuffering of God waited in the daies of Noah whiles the Ark was in preparing. And ſo for Iſrael he was very patient towards them, 2 Chron, 36.15, 16. The Lord God of their Fathers ſent unto them by, his meſſengers, riſing up early, and ſending them becauſe he had compaſſion on his people, and on his dwelling-place. But they mocked his meſsengers, and deſpiſed his words, and miſuſed his Prophets, till the wrath of God aroſe againſt his people, and there was no remedy. And ſo for Jeruſalem, our bleſſed Saviour expreſſes himſelf after this manner towards it; O Jeruſalem, that killeſt the Prophets, and ſtoneſt them that are ſent unto thee, how often would I have gathered thy children together, as a Hen gathers her Chickens under her wings, and ye would not, Luk. 13.34, 35, &c. This the Lord is pleaſed to do upon divers conſiderations. Firſt, out of his Nobleneſs, and Royalty, and Generoſity of mind, as we may ſo expreſs it: To ſhew that he does not take pleaſure or delight in the death of ſinners, as he hath ſometimes told us: He loves not to deſtroy there where he can any way ſpare: His long-ſuffering it is ſalvation, and has that in the ſcope of it, not only eternal, but alſo temporal, which does ſometimes alſo follow upon it. Therefore he loves to give them all the fair quarter and advantage that may be, and which they are o… …ble of from him. There may be now and then in Trees ſome accidental Impediments upon them, beſides the natural barrenneſs of them, which may perhaps for a year or ſo keep them from being ſo fruitful: And therefore the Maſter of the Vineyard will not at the firſt cut them down, but let them alone rather for a while, that he may ſee how it will be with them, and whether they'l be conſtantly ſo yea or no.
Secondly; The Lord does thus with many people, that thereby he may leave them ſo much the more inexcuſable, and may be juſtified in his proceedings againſt them, when he comes to judgment indeed; that all mens mouths may be ſtopp'd, and that they may believe ſo much the more fully in God. If the Lord ſhould cut men off preſently, ſo ſoon as he is provoked to do it, they would be ready to ſay, he dealt too hardly and rigorouſly with them: now therefore, for a while does he forbear them.
Thirdly; Sometimes, to exerciſe this patience of the Vine-dreſſers themſelves, which labour and take pains about theſe Fig-trees, God will hereby ſometimes prove them, and God will ſometimes hereby trouble them; as St. Paul obſerves it in himſelf, from the non-proficiency, and impenitency of the Corinthians, 2 Cor. 12. ult. And by his own patience, and forbearance of ſuch perſons, God will leave them his Miniſters to a ſpirit of patience and forbearance in themſelves, in conformity to God's own example.
The Ʋſe which we may make for our particular of this obſervation, is briefly this; namely, that we ſhould not therefore think our ſelves at any time to be wholly free, or exempted from judgment, becauſe it does not preſently light upon us; for we may be miſtaken in ſo thinking. There's many a man, and there's many a people, which God ſpares, it may be, the firſt year, and the ſecond year, and the third year, and yet at laſt cuts off in the fourth: ſpares in one hand, and yet cuts off in another. Forbearance is no acquittance, as we uſe to ſay: there's a let us alone, ſpeaking even in anger, and wrath, and indignation, as we find it hinted unto us, in Hoſ. 4.17. Ephraim is joyned unto idols; let him alone. But of this we ſhall have occaſion to ſpeak more hereafter, out of the following words; and therefore I ſhall paſs it over here. That's one thing which is ſignified in this expreſſion; Let it alone this year alſo, to wit, ſome former forbearance; which the Lord and owner of the Vineyard had vouchſafed of his own accord.
Secondly; whiles he ſays here, this year alſo; here is implyed a further deſire of continued patience and forbearance. The Lord of the Vineyard, as I ſhewed before, had hitherto let the Fig-tree alone, of his own diſpoſition & inclination. Now, the Vine-dreſſer deſires him that he would do as much, for one year more, upon his requeſt, and intreaty, for it. From whence we learn thus much; that thoſe who are faithful Workmen and Labourers in the Vineyard of the Lord, they deſire, as long as may be, to keep off God's judgments from his people: if they cannot wholly and abſolutely prevent the… yet, at leaſt, that they may for a while reſpite …m, and ſo lengthen out their tranquillity to them: This year alſo.
This, it proceeds upon theſe grounds; Firſt, that ſpeech, love, and affection, which they bear unto them. Hatred is all for deſtroying; and that out of hand: But love, it is deſirous of ſparing, and preſerving of the party beloved, as long as it can. It was a ſign of the great want of this, in the Prophet Jonah; when he would have the Ninevites preſently deſtroy'd at the firſt daſh; what, no more but ſo? where there were ſo many thouſand inhabitants in it. What an unworthy diſpoſition was this? and far from thoſe bowels which are deſirable in the Lord's Prophets; who are or ſhould be, better affected.
Secondly; There is ground for this deſire and requeſt of Miniſters in the behalf of their people, from that hope which they are willing to conceive of their amendment and reformation: Lord, let them alone this year; becauſe, it may be, this year, they'l change, and alter courſe. It is true, they have been unprofitable, and unfruitful for theſe three years paſt; but it may be in one more, they'l reform, and grow a great deal better: Do but try them that. So that horeby is ſignified to us, that hopefulneſs, which it becomes thoſe who are Paſtors, and have the care of ſouls, to have in themſelves in ſuch caſes; not too eaſily to be dejected, and diſcouraged, and put out of heart, where they find not that preſent effect of their miniſtery which they might wiſh or expect. For if it come not one year, yet it may haply come another: and therefore let it alone This.
Thirdly; This diſpoſition in Miniſters proceeds out of reſpect to themſelves, and an holy jealouſy and ſuſpition which they may conceive of their own neglectfulneſs: Lord, let it alone one year more, (ſays the Vine-dreſſer here of the Fig-tree) till I dig about it, and dung it: as who ſhould ſay, It may be, Lord, there may ſome fault lye in me, for my particular. It is true, they are no better than they ſhould be; but I have not ſo fully diſcharg'd my duty towards them, by putting them in mind of theirs; by inſtruction, exhortation, reproof, admonition, &c. I have not done all I might do, nor I have not done all I would do. Therefore ſpare them a little for this, that I may at leaſt have a further opportunity of doing them good, and may be more advantage to them. When the Fig-tree is once cut down, the labour of the Vinedreſſer ceaſes, and comes to an end. And though he would take more pains about it, yet then it is too late: therefore let it alone a while longer, that ſo I may do my utmoſt, and be no way wanting in that duty which is required of me. And ſo now I have done with the Firſt General Part of the Text, which is the Vine-dreſſers petition, or requeſt it ſelf, in theſe words; Lord, let it alone this year alſo.
The Second is, the conditions which his petition proceeds, upon; and they are twofold: The one is taken from himſelf; Till I ſhall dig about it, and dung it. And the other is taken from the Fig-tree, upon ſuppoſition either of amendment, or incorrigibleneſs: If it bear fruit, well; if not, then after that, thou ſhalt cut it down.
We begin firſt of all with the former, viz. That which is taken from himſelf; Till I ſhall dig, &c. Where there are two things obſervable of us. Firſt, The Phraſe, or Expreſſion: Secondly, The Doctrine, or Notion, which is contained under it; and is exhibited to us from it.
For the Firſt; The Phraſe, or Expreſſion. We may here take notice of the nature and condition of a Miniſters work and employment: which, becauſe it is expreſt to us by digging and dunging, it is hereby ſignified to be a very difficult and laborious ſervice. Digging, it is a work of ſome painfulneſs. The unjuſt Steward could not dig, when he was aſham'd to beg, Luke 16.2. Not only for want of skill, but for love of eaſe; becauſe it had troubleſomeneſs in it. Such a buſineſs is the work of the Miniſtry, if it be followed ſo as it ought to be; and ſo is expreſt.
And it is uſeful for us to take notice of it, both Miniſters and People, that accordingly we may be affected and diſpoſed in our ſelves concerning it. Miniſters, that we may apply our ſelves with all induſtry and diligence to it, as not thinking that any thing will ſerve our turn in the diſcharge of it. No, we muſt labour, and …oyl, and dig, and take a great deal of pains for the performance of our duty in this particular: we deal in myſteries, and in deep things; the deep things of God, which are not receiv'd without our much digging. And ſo for People, they ſhould accordingly eſteem of it. There are many who think the work of the Miniſtry to be the eaſieſt matter in the world; (and ſo it may be, as ſome may make it;) but in it ſelf, and perform'd as it ſhould be, it is far otherwiſe, and ſo ſhould we eſteem of it, from this phraſe and notion.
Now, Secondly; For the thing it ſelf, or notion: Taking this paſſage in the ſcope and connexion of it, there is ſo far hereby ſignified and intimated unto us, the efficacy and advantage of the Miniſtry to ſuch a purpoſe as is here expreſt: Till I ſhall dig about it, and dung it; as who ſhould ſay; that would do it. This Fig-tree, which had been hitherto barren, the Vine-dreſſer made account, that by his labour it would be made better: Lord, do not cut it down yet, becauſe there is not all done about it which might be. From whence we may note thus much; That the labour and pains of the Miniſters is a means whereby God hath ſanctified and appointed for the good and edification of the people. If any thing do them good, and make them to be that which they ſhould be, this is that which muſt do it; Preaching, and taking pains with them. Where they are digg'd about, and dung'd, there's at leaſt ſome poſſibility of their amendment and reformation; and that in time they may bear ſome fruit, though as yet they have not done it. This is alſo implied in this expreſſion. Look, as it is ſometimes in Vine-dreſſing, and in the courſe of your ordinary husbandry; there's many a withered tree which has been ready to periſh, and dye; which yet, by the conſtant care and diligence of the Gardiner about it, has been recovered, and made to grow: Even ſo it is alſo in the work of the Miniſtry, and this ſpiritual husbandry: there's many a withered ſoul, and there's many a barren heart, which one would have thought would never have come to any thing; which yet, by the care and induſtry of thoſe who have been employ'd about it, hath at laſt proved to be uſeful, and hath brought forth abundance of fruit.
The reaſon hereof is this; becauſe the ſpirit of God goes along with his own Ordinance, to make it effectual. It is not ſo much our labour and induſtry, conſider'd ſimply in it ſelf, but God's bleſſing accompanying of it, which he has greatly annext unto it. As the Apoſtle himſelf hath expreſt it to us at large, 2 Cor. 3.5, 6, 7. Who then is Paul? and who is Apollo? but Ministers, by whom ye have believed. I have planted, Apollo watered, but God gave the increaſe. So then, neither is he that planteth any thing, neither he that watereth, but God that giveth the increaſe.
The Ʋſe which we may make of this Point, comes to this. Firſt of all, to reach people to wait and attend upon ſuch means as theſe are, and not eaſily to withdraw from them. Take heed of deſpiſing Prophecying, and of deſpiſing Preaching, which is the means whereby God will ſave them that believe. What hope is there that they ſhould be fruitful, who are not willing to be digg'd about, and dung'd? And what a fearful thing is it to be in ſuch a condition! Theſe trees which are uncapable of digging, ſhall be capable of burning: and thoſe trees that will not endure the mattock, ſhall endure the axe.
Secondly, Seeing this digging and dunging is thus advantageous, and may do good after ſome former unfruitfulneſs; this is then a good encouragement to ſuch as are ſo employed. It is a good argument to Miniſters to go on cheerfully in their work againſt all diſcouragement; whom it becomes, as little as may be, to ſuffer themſelves to be out of heart upon any occaſion. As Peter ſaid once to Chriſt, when he commanded him to let down his net for a draught of fiſh, after ſome former diſappointment; Maſter, we have toiled all the night, and have taken nothing; nevertheleſs, at thy word, I will let down the net, Luk. 5.5. Even ſo ſhould it be here with us in this particular. A Miniſter ſhould more look at God's command, that ſets him on work; and the excellency of the buſineſs it ſelf, wherein he is employed, than at his own, and other preſent ſucceſs, or want of it, in that which is undertaken by him. Thoſe Points which take not at one time, they may poſſibly take at another: and that Preaching which does no good this year, it may haply do it the next.
We know how it is with thoſe who dig in rich Minerals and Mines, where they are perſwaded there is ſome precious treaſure of Gold and Silver: they do not give over digging preſently, as ſoon as they have a little open'd the earth; but they dig, and dig on ſtill, till they come to the very bowels, and bottom of all. Even ſo ſhould it be alſo with thoſe who dig for ſuch precious things as the ſouls of men; not too eaſily to be taken off from their endeavour, in hope of that future ſucceſs, which, by God's bleſſing, they may find therein. And ſo now I have done with the firſt Condition; which the Vine-dreſſer here interpoſes, as an argument, whereby to mollify, and qualify the Lord of the Vineyard: and that is taken from Himſelf, from his own willingneſs for the contrivance of his labour about it. Till I ſhall dig about it, and dung it.
The Second is taken from the Fig-tree, by way of a double ſuppoſition: Either Firſt, of future fruitfulneſs; If it bear fruit, well: or, Secondly; of further incorrigibleneſs; and, if not, then, &c.
Firſt; To ſpeak of the former; to wit, the ſuppoſition of future fruitfulneſs: If it bear fruit, well. This word, well; it is not expreſt in the original Text, but it is neceſſarily ſupply'd here in our Engliſh tranſlation, to make the ſenſe compleat. It is a figure in Rhetorick, which they call Anatapodoſis, which is proper to the Attick Dialect. If it bear fruit; he does not ſay what then expreſly, but leaves the Reader to ſuppoſe it, and to put it in, to this or the like effect. Then thou haſt thy deſire of it, then it is as it ſhould be. Then, I hope, thou wilt ſpare it, and let it alone altogether, ſo, as not to deſtroy it. Our own tranſlations have rendred it moſt full, and emphatical, who read it well. If, &c. the well; which we are to take in the full latitude and extent of it; well for thee, and well for me, and well for the Vineyard, and well for the Fig-tree: it will be well every way.
Firſt; Well: that is, well for the Lord and Maſter of the Vineyard: well for thee: it ſhall be well: So, when the Fig-tree bears fruit, it's well for him that owns it, Prov. 27.18. And ſo it is here; when a people prove fruitful, God himſelf is ſo much the better for it. This muſt not be taken ſtrictly, and rigorouſly, but by way of diſpenſation. Indeed, if we ſpeak properly, ſo God has nothing at all by it, neither is it any thing to the bettering of him. As Eliphaz expoſtulates, in Job 22.23. Can a man be profitable to God, as he that is wiſe may be profitable unto himſelf? Is it any pleaſure to the Almighty, that thou art righteous? is it gain to him, that thou makest thy ways perfect? That is to ſay, it is none at all. Our goodneſs, it does not profit him; and our want of goodneſs, it does not hurt him. According to that again in the ſame Book, of Elihu to Job, 35.6, 7. If thou ſinneſt, what doest thou againſt him? or if thy tranſgreſſions be multiplied, what doeſt thou unto him? And ſo, if thou be…ſt righteous, what giveſt thou to him? or what receiveth he of thine hand? God has nothing by any good which is at any time done by us, if we take it in a ſtrict acception; but yet he has ſo, by giving acceptation. God reckons and accounts himſelf profited, when we do that which is our duty before him; when we are active, and fruitful in goodneſs, and anſwer thoſe gracious opportunities and advantages of being better, which God in goodneſs affords unto us, we do thereby the more honour God, and expreſs his Graces in us, as it becomes us to do. Herein is my Father glorified, in that ye bear much fruit; ſays Chriſt himſelf to his Diſciples, Joh. 15.8.
Secondly, well; that is well for the Husbandman, & Dreſſer of the Vineyard: well, that is, well for thee. It is well for the Miniſter when the people thrive in goodneſs, and are fruitful in every good work: namely, upon this account; becauſe he ſees ſome good ſucceſs and effect of his labour amongſt them. It is natural for every one to rejoyce in the proſpering of his work, to ſee that he does not run in vain, or labour in vain: as on the other ſide, it is very uncomfortable to obſerve them to miſcarry, I have no greater joy, ſays St. John, than to hear that my children walk in truth, 3 Joh. 4. Indeed, if we ſpeak of profit, and advantage, as to his own ſalvation: ſo it is all one whether they be fruitful, and better, or no; where a Miniſter diſcharges his conſcience, and does that which belongs unto him; he ſhall be ſaved for his own particular, and accepted of God in his endeavours, even though his people ſhould prove otherwiſe. We are unto God a ſweet ſavour of Chriſt, not only in them that are ſaved, but in them that periſh, 2 Cor. 2.15. But though he ſhall have as much glory, yet he ſhall not have ſo much joy; that's occaſion'd and increaſed from his peoples greater fruitfulneſs, and and profiting under his Miniſtry. And ſo the Scripture ſets it, and expreſſes it to us in ſundry places; as 1 Theſ. 3.9. What thanks can we render to God again for you, for all the joy wherewith we joy for your ſakes before our God, &c. And ſo, in Col. 2.5. Joying and beholding your order, and the ſtedfaſtneſs of your faith in Chriſt. And again, Heb. 13.17. Obey them that have the rule over you, and ſubmit your ſelves; for they watch for your ſouls, as they that must give an account; that they may do it with joy, and not with grief; for that is unprofitable for you. Well, i. e. well for the Husbandman, and Dreſſer of the Vineyard.
Thirdly; Well for the Vineyard, and the reſt of the Trees which are in it. One barren and unfruitful Fig-tree, it may ſpoyl a whole ſet and row of trees beſides. It cumbers the ground, as it is ſaid in the verſe before the Text: that is, it is not only unprofitable in it ſelf, but alſo with its ſhadow, by drawing to it the moiſtneſs of the earth. It prejudices other plants which are near it. Even ſo is it here in this particular. Unfruitful perſons, they have a vicious and malignant influence; they do not only do no good themſelves, but they hinder others from doing good, from their example: eſpecially according to the places in which they may be, and the circumſtances which may be upon them. As, if they be men of ability, and authority, and eſteem, and the like: here they are upon a double ſcore accountable to God. Not only for failing of that good which is expected from themſelves; but alſo for hardening others in their neglect, and unfruitfulneſs, which they are apt to be guilty of upon ſuch occaſions. But now, on the other ſide; when any are fruitfel, and active, and zealous in goodneſs; their zeal, it provokes many others ſo much the more to piety. And ſo it is well for the Vineyard.
Laſtly, and more eſpecially; well for the Figtree it ſelf. It's well for every particular perſon, when of barren, he comes to be fruitful in every good work. Pſal. 128.2. Speaking of ſuch a one as this, that fears the Lord, and walks in his ways, happy ſhalt thou be, and it ſhall be well with thee. And Eccleſ. 8.12. I know it ſhall be well with them that fear God, that fear before him. Well, as to the eſcaping of judgment, and the avoiding of the puniſhments of barrenneſs. And well, as to the obtaining of mercy, and the procuring of the rewards of fruitfulneſs. And ſo much may ſuffice to be here ſpoken of the firſt ſuppoſition mentioned; to wit, of future fruitfulneſs, in theſe words; If it bear fruit, well.
The Second is, of further incorrigibleneſs; in theſe; and, if not; then, after that, thou ſhalt out it down. Which words, after that, ſeem to carry a double reference and reſpect with them. The one is to the Lord of the Vineyard; patience and forbearance towards it. After that; that is, after that thou haſt let it alone for one year longer, as I deſire of thee; if after that it ſhall ſtill prove unfruitful; then do thus and thus with it. The Second is, to the Vine-dreſsers pains and labour about it. After that, that is, after that I have digg'd about it, and dung'd it; if after that it ſhall yet prove no better, but remain barren and unfruitful ſtill: Then, I ſay, no more of it but this; that thou ſhalt cut it down.
And here again, this expreſſion; thou ſhalt cut it down, foreign; It hath a double emphaſis with it: Firſt, an emphaſis of Prediction; and Secondly, an emphaſis of Permiſſion. An emphaſis of Prediction; Thou ſhalt cut it down; that is, thou wilt cut it down: there's no-body that can hinder thee. An emphaſis of Permiſſion; thou ſhalt cut it down; that is, thou mayeſt cut it down; there's no body will hinder thee. From both together, we have theſe two Points obſervable of us: Firſt, that a peoples continued unfruitfulneſs, after God's long expectations from them, and forbearance of them, makes his judgments to fall unavoidably, and it recoverably upon them: After that, thou wilt cut it down: it is a word of Prediction, or Commination. Secondly; That a peoples continued unfruitfulneſs, after long enjoyment of the means, and labours of the Miniſters amongſt them; it takes off the prayers and interceſſions of the Miniſters for them. After that, thou mayeſt cut it down: And ſo it is a word of permiſſion or ſubmiſſion to the will and mind of the Lord of the Vineyard.
Firſt, we'l take notice of the former: And here I ſay this; that a peoples continued unfruitfulneſs after God's long expectations from them, and forbearance of them; it makes his judgments to fall unavoidably, and irrecoverably upon them. There's now no way but one for them; which is, abſolute and utter ruine and deſtruction of them. After that, thou ſhalt cut it down. This we have ſignified to us, not only here in this preſent Text, but in divers others beſides: As Iſa. 5. from the firſt verſe to the ſeventh, which ye may do well to read at your leiſure, what God declares there concerning his Vineyard. So Luke 13.34. and Luke 19.45, &c.
The reaſon of it is this; Firſt, becauſe it is a ſign of wickedneſs more deeply rooted and ſetled in ſuch kind of perſons. Ʋnfruitfulneſs, at firſt, it might be thought to proceed from non-attendancy; but now it is conceived to proceed, in this caſe, from perverſneſs.
Secondly; There's greater ingratitude and unthankfulneſs in it, and a treſpaſs upon greater bowels: And goodneſs and mercy abuſed, it turns into fury. The Maſter of the Vineyard had much ado to let it ſtand before, upon the account of its former unfruitfulneſs: Cut it down, ſays he; why cumbreth it the ground? But now, when it ſhall be unfruitful ſtill, after ſo much forbearance, what can be expected from him, but that he ſhould cut it down quite indeed?
Thirdly; It muſt needs be ſo, from the conſideration of the Juſtice of God, which cannot ſuffer unfruitfulneſs to go unpuniſhed. God's Juſtice does ſo far yield to his Mercy, that ſo long as there is any hope, he is willing and content to forbear: but when his Patience has now run its full length, his Justice comes in the place of it; and diſcovers it ſelf. And that's the firſt obſervation: that unfruitfulneſs, after long forbearance, makes judgment unavoidable.
The Second is this; That unfruitfulneſs, after long enjoyment of the means of Grace, and labours of the Miniſters, it takes off the prayers and interceſſions of the Miniſters for them. After that, thou ſhalt cut it down; that is, then thou may'ſt; I will not then once open my mouth to ſpeak a word for them; or to plead, and intercede in their behalf.
Firſt; In a way of modeſty; as being, in ſome ſort, aſham'd to do it. Too much importunity in the behalf of a notorious offender, it makes a man ſometimes to bluſh, and to be fill'd with ſhame: therefore Abraham, when he interceded for Sodom, upon the ſuppoſition of ſuch a number of righteous perſons to be found in it, he excuſed himſelf for making ſo bold with God, as to bring it ſo low; and when he had brought it down to ten, he was aſham'd to carry it any further; and therefore ſtopt there, Gen. 18.32, 33.
Secondly; In a way of fear. He that ſpeaks for any perſon, which is too obnoxious, he may thereby contract guilt to himſelf, and bring himſelf in ſome danger of diſparagement by ſuch a motion as that is. As when a ſervant ſhall ſpeak for a child which is in too great a fault, the Parent is angry with the ſervant. Thus Moſes tells the Iſraelites, that God was angry with him for their ſakes, Deut. 1.37. Why with him, for their ſakes? namely, among other things, for this; viz. his pleading too impertunately and unſeaſantly for ſuch a ſtubborn and incorrigible people.
Thirdly; In a way of indignation, as being hereby more provoked and incenſed: As Moſes threw away the Tables of the Law, which he had in his hand, when he perceived the Idolatries of the people about the Golden Calf; as who ſhould ſay, they were altogether unworthy of ſuch merciful and gracious diſpenſations as theſe which were afforded unto them.
Laſtly; In a way of deſpair, and abſolute discouragement; as thinking that they ſhall but loſe their labour, and ſpend their breath as it were in vain, and to no purpoſe; becauſe they ſhall ſtill have the like occaſion renewed unto them for their interceſſion. According to that of Solomon, Prov. 19.19. A man of great wrath ſhall ſuffer, puniſhment; for if thou deliver him, yet thou muſt do it again.
To ſhut up this preſent diſcourſe with a word of Uſe and Application. The Improvement of all which hath been hitherto ſaid in this buſineſs, comes to this; namely, as a matter of ſearch, and tryal, and reflexion, and examination of our ſelves, to ſee how it ſtands with us in this caſe for our own particulars. We have heard of the danger of barrenneſs, and unfruitfulneſs under gracious opportunities; now, let us take heed that we our ſelves be by no means guilty of it. We are a Fig-tree in the Lord's Vineyard; let us conſider whether we have brought forth fruit to him, or not. We of this Nation, we of this City, we of this Pariſh and Congregation; for according to our ſeveral capacities, we ſtand in this relation. If the Nation be the Vineyard, why then the ſeveral Cities and Towns which are in it, are the Fig-trees. If the City be the Vineyard, why then the ſeveral Pariſhes and Congregations which are in it, are the Fig-trees. If the Pariſh be the Vineyard, why then the ſeveral Perſons and Inhabitants which are in it, are the Fig-trees. Now, take it which way ye will, and it comes home ſufficiently to our ſelves to make this enquiry, what fruit we have hitherto brought forth? anſwerable to the means and mercies which have been vouchſafed unto us, anſwerable to the pains and labour which hath been taken with us, anſwerable to the waitings and expectations which have been upon us. The Lord for theſe many years together has come ſeeking fruit upon us: has he found any or no? or if he has, what has he found? Let us put it to the queſtion, and deal ſeverely with our own conſciences in this behalf.
For theſe three years laſt past; to ſpeak only to them: What fruit have we brought forth in theſe? Take it, as to the whole Land and Nation in general, after ſuch heavy and dreadful viſitations which have been upon us, of War, of Peſtilence, of Fire, and ſuch calamities? God has now this three years been expecting what we would be the better for them; either for our ſuffering and enduring of them; or for our deliverance and preſervation from them: And, I beſeech ye, what has he found? Certainly, if the broachers of pernicious an damnable errors of blaſphemous and abominable doctrines againſt the Bleſſed and Holy Trinity, againſt the Deity of the Son of God, againſt the imputed righteouſneſs and ſanctification of Chriſt, and ſuch as theſe: If the walking in all ways of looſeneſs, and licentiouſneſs, and profaneneſs; of whoredom, and drunkenneſs; of Sabbath-breaking, and profane ſweating: If this, and ſuch as this, be to bring forth fruit to God, by an anſwerable return to all his dealings with us, we cannot be any way tax'd for non-performance, but have herein been in a very great meaſure exceeding fruitful. But theſe are the grapes of Sodom, and the cluſters of Gomorrah: And ſuch, as without ſpeedy repentance, do very ſadly and ſorely threaten us.
For the City: If the Vineyard be that, we know (and cannot but obſerve) how many Fig-trees God has been pleaſed already to cut down amongſt us, and caſt them into the flame, as it is to be feared, for our former unfruitfulneſs and unprofitableneſs under former means and mercies which we ſome time enjoy'd. What have we been the better ſince in any particular? Nay indeed, how much worſe rather? More proud, and vain, and covetous, and worldly, and ſenſual than ere before. Thoſe Providences which ſhould rather alienate and take off our hearts from thoſe vanities which we have formerly been addicted unto; they have ſo much the more, through our corruption, enclined us, and engaged us to them. We think to change our Fig-trees into Cedars: The Bay trees are cut down, &c.
For this Place and Pariſh in which we are, and the confines of it, I will ſay no more but this; That God hath done very great things for us; and he does expect great things from us, as he has cauſe to do: and we have been told of it, and put in mind of it heretofore, for theſe three years together. And now we are once again put in mind of it, for this year alſo. We are no better than thoſe which have been before us, and who are made examples to us; and God has more ways than one of meeting with us: and therefore let us not be high-minded, but fear. Conſider this Parable of the Fig-tree, which is here before us. God will not endure a barren tree in his Vineyard, whatever he may do any where elſe. For which reaſon, it concerns us to be careful to bring forth fruit in all holineſs, and godlineſs of converſation.
And here let me add this; That that is not fruitfulneſs, which we our ſelves may perhaps think to be fruitfulneſs; according to our ſelf-love, and ſelf-pleaſure, and partial, and carnal conceirs and imaginations; but what God himſelf thinks to be ſo, and as he will require it at our hands.
Therefore let us ſet our ſelves to it; now, in this return of the year, and begin it, and continue it with him in all conſcionable obedience to him. We are apt, for the moſt part, to pleaſe and flatter our ſelves with thoughts of ſecurity, and indulgence: To morrow ſhall be as this day, and the next year ſhall be as the laſt, and more abundantly. But this is a matter of great uncertainty to us; and it is fit ſhould be ſo, It is not for us to know the hour our ſelves; but it is for us to prepare our ſelves for all times and ſeaſons that may be, and to endeavour to make the times ſo much the better, and comfortable to us, by our conformableneſs and fruitfulneſs under them.
Lord, let it alone this year alſo, till I ſhall dig, &c.