The Barren Fig Trees Doom, Sermon 7
SERMON VII
WE have been considering the Person deliberated with, it follows that we take notice of the deliberation it self▪ in which as hath been observed, there are two things to be handled distinctly.
1. The complaint of the Owner against this particular fig-tree, in which he gives the ground and reason of the following sentence which he pronounceth.
In which observe,
1. The great pains and patience which he had used with this tree in expectation of its bearing: the Patience is expressed in that he had waited three years upon it, suffering it all this while, in hope that it would bear in so long a time at least why our Saviour useth the definite number of three, is diversly guessed; some think that he aims at the three years of his publick Ministry, which at had spent in that work, when this Parable was uttered, and the year requested in the following verse, to aim at the fourth current, in which he suffered: others suppose it to aim at the nature of the fig-tree, which if it be not wholly barren, will bear at least once in three years and then it intends that God had waited upon the sinner as long as there were, any rational hopes of his receiving good, or profiting; or till there was no apparent remedy, as the Scripture sometimes phraseth it. Not that the day of grace is …o be limited to three years, but during Gods pleasure, and his pains is intimated, in that all this while he kept coming and looking; which signifies the frequent reiterated means of grace that are used With sinners, and the often applications of the Spirit of God, to them, during the day of Patience.
2. The missing of his expectation after all this; and find none: and that is the aggravation of the provocation, that not only at first coming, but after so often coming, it remained still as it was, unfruitful.
3. The …phasis put upon this complaint; looked: the word is sometimes used as a note of attention, when some observable thing is pointed at, and therefore it is also often used as a note of Admiration, when some strange thing that is to be wondred at is mentioned which calls for Astonishment from the Beholders.
There are two Observations lie plain in the words.
DOCTRINE I. That God keeps an exact account of all the Patience and Pains that he useth with sinners under the Gospel, and the improvement which they make thereof.
Thus is the Landlord here brought in making of particular remarks upon what he had done; and what he had observed.
There are several Propositions contained in this Doctrine, a brief explication of which will serve for the clearing up the Truth contained in it.
PROPOSITION I:
That God useth a great deal of Patience with some sinners under the Gospel. Though he affords them the means of Grace, and they do not presently give them due entertainment, but neglect them, yet he doth not always presently fall upon, and cut themoff from these means, but suffers them to live a great while under them, and waits upon them. Here observe.
1. That the Patience of God is Soveraign and Arbitray. It is an act of his meer good pleasure: as h… ows to no sinners a room in his Vineyard, or so much as an offer of Grace; so, upon their neglecting to improve the means, and refusing the offers of Grace made to them, he might righteously take away his Gospel from them, or them from it; and although he would be severe, yet he would be very just. The New-Covenant is a Covenant of Grace, and all that i… done for men in it, is therefore free: as he acts his pleasure in chusing who shall be put into the Vineyard, he doth it no less in determining their continuance in it.
2. This patience is exerted towards some and not all. As God is Soveraign so he makes use of his Soveraignty, to let us know that he is so. How many are there that are born in places where the Gospel is enjoyed, who never live to years of understanding, to have any offer of Grace made to them; of whom, though God can work his Grace in them by his spirit, and hath given godly parents good reason to hope well concerning them, (but this dispensation is a secret;) … this is a truth, that they are taken out of the Vineyard, before they are capable of the moral means used in it. We find also such to whom the Gospel hath been offered, and at their, first refusal of it they have been discarded, Acts 13. 45, 46. yea such an injunction Christ laid upon his Disciples; Mat. 10. 14.
3. Hence also God useth his pleasure in the timing his Patience to these and those. All that are waited upon have not the same measure of the day of grace, and season for bearing fruit; but some a longer, and some a shorter time, having no other bounds, but his will: nor hath he told any sinners how long it shall be: he would not have any such to presume, but calls all to improve the present time; doth not acquaint them when he will put an end to his Patience if they repent not: some sinners are cut down in their full strength, others are suffered to live and grow: old, and all this while God is patient, he bears and forbears, for there is no hour in which they are open not to his displeasure, and giving him provocation to fall upon them in his anger: & there are some whom he will make to experience his forbearance to the uttermost, Rom. 9. 23.
PROPOSITION II.
That in this day of Patience, God takes a great deal of pains with sinners, to engage them unto fruitfulness. The Owner did not only tarry three years, but he was all this while coming, i. e. upon all occasions; and he comes to seek fruit. Gods coming to sinners under the Gospel, doth not intend a meer observation, but also the endeavours that he useth with them for their good, in the application of means to them in such a way as to invite and encourage them; and this will be evident if we consider, when God may properly be said to come? Gods coming is not to be understood only in respect of his Omnipresence, for that all Beings are equally sharers in, but it intends his application of himself to them for the perswading of them to Repentance. There is therefore an outward, and an inward coming here to be taken notice of.
1. God comes outwardly to men in his Ordinances, and in his Providences. These are the external means which he makes use of, which are suited to the nature of man, and have a voice of God in them. The Ordinances are primarily so, being appointed of God to discover his mind and meaning to the children of men; in which he reveals to them the way of profiting; declares what is his will and their Duty; shews them their native barrenness, and where their fruit is to be had; calls upon them to attend the thing… of their peace, warns them of the dange… of neglect, sets before them the gracious encouragements of Obedience, and is continually putting them in mind of the things which they are apt to forget. God indeed useth the Ministry of men in these respects, but they are Ambassadors that represent God himself, 2 Cor. 5. 20. to hearken to them, is to hearken to him; to despise them, is to despise him. Thus God comes every Sabbath; and Lecture; in every Ordinance that is Dispensed, every Sermon that is Preached, every counsel and warning that is privately given, Jer. 25. 4. 7. Providences are so secondarily, viz. as they are used by God to back his Ordinances, and lay men under the more sensible obligations to hearken and yield Obedience to them; the Rod is therefore said to be have a voice in it, M…. 6. 9. and it is God that speaks by it to the children of men.
2. God comes also inwardly to m… & that is by his secret strivings with their …ts in these Ordinances and Providences. There are the near approaches of God to them, which though others discern not, yet they themselves cannot but be sensible of. The Spirit of God strave with the old World in the Ministry of Noah. They that resist the Gospel are said to resist the Holy Ghost, Act. 7. 51. and that not only because they who preach it are Commissioned by him to their work, but also because he himself comes in and with it, and moves upon the hearts of men, leaves some touches there, which are for their awakening, and put them under Conviction, and upon consideration: There are oftentimes secret whispers in mens Souls, which say to them, this is your concern, which fasten this and that cord upon them; which under such Providences as they met with, makes them to reflect and consider, which put them upon purposing and promising, or at least upon thoughtful deliberation with themselves: and as long as it is so, God is coming inwardly as well us outwardly. It is true, this inward application i… not tied to the outward; sinners therefore are not, by every word or rod, put upon such thoughts; but it is often so, nor doth this always last as long as the other; men may have sinned away the spirit from coming in the Ordinances unto their hearts, whilst God yet sees meet to be coming to them in outward dispensations; but whilst both these are continued to them, this is that which is properly their day of Grace.
PROPOSITION III.
2. That God keeps an exact account of all this patience, and these pains. He hath a Book of memorial, in which he enters upon the record all his layings out upon them. Books of Register are in the Scripture ascribed to God, after the manner of men, to intimate to us, that he hath the exact account of such things with him, that he keeps them in remembrance, and forgets none of them. For this reason we have him so often, in his word, giving his people close hints of what he had b…n doing for them at this & that time, and how long he had bin at it, Jer 25.2. and else-where. He observes and keeps the account how many Sermons they have heard, what Counsels were given to them here and there, how many Sabbaths, they have had the advantage of, how many of his servants he hath sent to speak to them, what they said; how many applications his spirit hath made to their souls, how long it is from the first day to this And if any shall enquire, what makes God so accurate in recording these memorials, There are two reasons for it.
1. God sets an high value upon these favours of his which he thus affords unto men. He looks upon them to be extraordinary kindnesses, That any should be planted in his Vineyard, and there have the priviledge of all the tendance of it: he therefore saith of such, that he hath known them after a singular manner, Amos 3. 2. and there is never a day wherein men are spared notwithstanding their unprofitableness, never an approach that he makes to them, but it is of great worth: they are favours which carry in them singular demonstrations of his good will, and they bring with them the greatest advantages to the children of men, who deserve none of them: God challengeth men, if they can to tell him, What he could have done more for them: well then may he keep the records of them.
2. God intends to call sinners that have neglected them, to an account about them. They are indeed free favours, if we consider our merit, and we could never have claimed them, or Gods liberty who had no obligation from us to bestow them upon us: but they are not so free as to be forgotten, or as if we were no way concerned whether we use or abuse them: no, in the day of accounts, which is coming, they are all to be reckoned for. When the Lord made up the reckoning with his Servants, he dealt with each of them according to the number of Talents which they had received of him. Sabbaths, Sermons, and Sacraments; and Mercies, and afflictions must be answered for. Now that a true Reckoning may be made, an exact account must be kept, men must be made Debtors in Gods Book for all these Items; they must be charged in order to their being answered for; and that they may so be, they must be Registred.
PROPOSITION IV.
That God also keeps the reckoning of all the improvement which men make of these patient endeavours of his. We are therefore told what remark the Owner made on his fig-tree, after his so long coming and seeking fruit: …e found …, and this is to be made at the foot of every visit that he made: he came in such an Ordinance at such a time; and lookt that there should be fruit upon it, and found none; and at another time, and found none; and toties quoties: Not only that they are barren at last, but how they are so progressively; how they continue to be so from time to time, and then put the whole series together. Thus we have one piece of Gods account on this matter drawn out, Amos 4. 6, &c. and if the reason of th… be asked, it will be evident, if we consider;
1. That the account which God calls them unto is in order to recompense. For this cause the day of Judgment is called the day of Recompense. The Apostle tells as upon what account it is that we must all appear 2 Cor. …. 10. When therefore Our Saviour gives as a description of the Great day, Math. 25. …he determines it in the distribution of re…ards to men; and this must be made with respect to their bearing, or barrenness. Rewards have always an eye unto something that is done, it is not therefore enough that God observes and remembers what he nath done for men, but he also must have on the other side the account of what they have done: how else shall the accounts be adjusted between them; or by what rule shall he give them their rewards? especially if we consider.
2. That there are two sorts of plants in Gods Vineyard, whose recompenses are different. God therefore must not only observe what he doth for them, but how they carry themselves under it. There is a reward of Grace, and a reward of Vengeance, a recompense of Life, and of Death; there are some that do bear fruit, that do improve the patience and layings out of God faithfully, and for these there is a Cracious remuneration; blessedness is secured to them by promise, and they must receive it: but there are others that neglect the means, and instead of yeilding the good fruits of holiness, do bring forth the vile fruits of sin, and by that means turn the Grace of God into wantonness; these are to be rewarded with misery; there are punishments appointed for them. These therefore must be distinguished and known each from the other, which calls for this particular account; and the rather, if we yet farther add,
3. That mens recompenses are to be proportioned according unto their rece…ts and improvements. There is not only a distribution of rewards, to be made, according as men are found fruitful or barren; but they are to be measured according to the degres of either. It is true, the recompenses of fruitfulness are of meer grace, and there is nothing we can do, that will earn any degree of happiness for us; but yet if God please to proportion glory hereafter, according as he measures out grace here, who shall forbid him? if the Lord will say to him that hath gained ten …alents; rule over ten Cities, and to him that hath gained five talents, rule over five Cities, it is as he sees meet: and if he will thus encourage endeavours in us, it is his Grace. But as to unfruitful ones, it is certain that every offer of grace despised, is a new provocation, every Sabbath neglected is a farther affront offered to the goodness of God, and should he not make these mens sufferings to be accordingly greater, than theirs who had less time, and fewer endeavours used with them, he would be a loser in some of his works, which he must not be. The Declarative Glory of God then calls for it: and because he will have glory answerable to his expenses, he must keep the account: hence we read of his rewarding men according to what they have done; and of the condition of some being far more tolerable than that of others.
USE I
For Information in two particulars;
1. That a place in the visible Church is a dangerous station. It is inded a great priviledge; they that are here are nearer to Salvation than others: but if they are under such a curious observation, and such an exact account be taken of all their rece…ts and returns, needs must their hazards be very great. Is all charged upon them, and are their Deportments under it set down to their score? doth God write down every thing? it will then be a large scrowl that all such will have to be called to an account for: and O that bareless sinners would think much of this; it might serve greatly to put the aw of God upon their hearts.
2. Hence see the great folly and danger of all such as boast of their priviledges, and regard not the improvement of them. How many are there who talk high of what they enjoy? they are placed in Gods House, they are favoured with all the benefits of the Gospel: but in the mean while, they are regardless to themselves, and to their lives; they take no heed to themselves how they live under these liberties; and yet they value themselves according to these things: and what multitudes are there who have found that this kind of computation hath proved their undoing? these must needs run a fearful risk and will be sadly disappointed, when after they have boasted and bragged of their great enjoyments, they shall be summoned to answer for all, and a fearful scrowl shall be drawn up against them, of their horrible neglect, contempt and unprofitableness under all? when they shall sadly be convinced, that it had been better for them to have grown in any other Soyl in the world, then to have had a place in the Vineyard?
And therefore,
USE II.
Let every such one be exhorted to keep a strict account of these things. If God doth thus, it then loudly calls upon us to do so too; and to move us hereto, Consider,
1. The neglect of this duty is one great reason of the barrenness of professors. A careless frame of spirit; a neither regarding the operations of the Lord, nor observing the framings of their own…souls; this makes multitudes to live as if they had neither duty nor danger before them: and how often have we God complaining of his people that they would not consider, mentioning it as the leading cause of all the other things which he had to Article against them for? this not laying of things to heart made them secure and regardless, of themselves.
2. This reckoning, if any thing, will quicken you to present duty. I am sure that it carries matter of awful awakening in it, and helps to convince us how much we are concerned to see that our matters be good; to think that we have to do with a God, who is so strict in observing and recording, and is consequently like to be so exaction reckoning, with us. Paul thought it to be an argument of strong perswasion, 2 Cor. 5. 11.
3. This is the way to know you present state. We are all dobtors to God for all that he is thus doing for us; and according to our Improvement of these things, so the account stands between him and us; in this way then we come, to a reckoning with God. We know what we are indebted to him, by reflecting upon all that he hath been doing for us; but we know upon what ground we stand with him, by a right computing what fruit there is of all this in us.
4. Thus also we shall come to know how it is like to go with us in the day of Judgement. Then it will be strictly e…quired both what we recieved, and how we improved: then the faithful servant shall have his e…ge well done: and then the unprofitable servant shall recieve his Condemnation, and surely it is good for us to know before hand if we may, whether we are like to stand or fall in the Judgment, and for our Direction in this Affair, let us take these Rules.
1. Be frequent and distinct in observing all the ways in which God comes to you. There hath been a summary account of this given in the explication of the Doctrine: and if God distinctly observes them, do you do so too; and that both outwardly and inwardly: and be very particular: remember this Sabbath, that Lecture, this mercy, that afflection, &c: what was spoken in your hearing, and what there was whispered in your hearts: and reckon, not only the seasons that you did enjoy; but what you might have enjoyed if you had not willingly, at least negligently omitted; for God certainly doth so; and you must expect to hear of it again.
2. Examine you selves particulatly what use you have made of these things. Set down the improvement over-against the enjoyment: this is the way to have the accounts clear. Say to your own Souls, God came to me at such a time in his Word, and spake thus, what impression did it make on my heart and life: he came in such a mercy, what did I render to him for it? he spake to me by such an affliction, how did I resent it? what is my profiting by all these things? and that your account may be full, enquire after your carriage both in the time, and afterwards: what impression did it leave on your hearts? did you entertain God speaking to you, or did you reject him? and how did it in…ence your after-conversation: did you soon forget it, or hath it made you to be more careful and critical in your steps?
3. Draw particular Conciusions from hence: and more especially these two.
1. Let the Conviction of barrenness quicken you to repentance, and diligence. How many, if they would draw up the accounts faithfully, will find that they have ill requited God, and never born any fruit? and who is there but may sadly say, I have not come up as I ought, to an answerableness to what God hath been doing for me? and what doth this call for, but that we go to God and bewail it, repent of it, and seek to have the accounts adjusted by Christ our Surety? and to ask of him grace that we may be up and doing, and redeem the time that remains, in better diligence, serving him more and better.
2. Let it mightily encourage us to renewed industry in bearing fruit, to think that God keeps such an account. As the consideration of this solemn truth should make us both fearful and careful in our work, because be puts it on record what he hath done for us, so to remember that he also enters down all that we do in our whole life, should make us not only af…aid of mis… improvement, but also chearful in a constant vigorous improvement, as knowing that, if it be so, our Labour shall not be in vain in the Lord.