Doctrine 2: All Visible Professors Are Fig-Trees Planted in God's Vineyard

DOCTRINE II. ALL visible Professors are Fig-trees planted in Gods Vineyard.

That Christ designs a particular person in our Text, has been already observed; and that it is one that is planted in the Vineyard, is in so many words expressed. That a true Convert, or one that is effectually and savingly called, cannot be only intended, the whole frame of the Parable confirms. That it cannot be applicable to any one of the Children of Men in general without limitation, appears because the Heathen World are without the pale, and are reckoned in the Scripture, to be in the Wilderness, and afar off: whereas this must needs denominate some relation to the Church of God; which can be none but that of visible Professors.

By these I understand all such as have by an open act of their own, acknowledged Christ and his ways, and yielded themselves to his Government in his Church; together with their Children: for God always took parents into the Covenant together with their posterity, as the Scripture fully confirms. Here we may enquire,

1. On what account they are called Fig-trees?

2. In what sense they are planted in Gods Vineyard?

3. What advantages they do hereby enjoy?

1. On what account they are called Fig-trees?

That the people of God are in Scripture, particularly and personally compared to trees, is observable: sometimes to the Cedar for its stateliness and perpetual greenness (Psalm 92:12), and to the Palm Tree, for its growing the faster under weight, ibid., and often to fruit-trees: to the Olive, for its excellent fruit, and great bearing (Psalm 52:8), and to the Fig-tree in our Text. This is applied to Professors, not for what they always are, but for what they ought to be, and they contradict their profession if they are not so: and what God righteously expects of them, on account of the manuring which he affords them: and here let these things be observed.

1. The Fig-tree bears good and sweet fruit, thus we read (Judges 9:11), it is a fruit-bearing tree, and its fruit is pleasant and wholesome; it was therefore a great part of their food in those Eastern Countries; and God expects of them that are in his Church, that they should be fruitful; he loves no barren ones there. Christ cursed the Fig-tree that had no fruit on it; and he expects that they should bear pleasant fruit, the works of righteousness, and true holiness; such as he himself may take pleasure in, and that may be truly comfortable to themselves. God therefore commends their obedience by such an expression (Hosea 9:10), I saw your Fathers as the first ripe in the Fig-tree, at her first time. Unfruitful Professors are a disgrace to their profession; and wicked ones are worse, who bring forth such fruits as are worse than none.

2. It is a tree very profitable to the Owner, not only because its fruit is good, but because it is wont to bring forth in great plenty. The Owner was well paid for his labor in tilling and tending of it; this is intimated in Proverbs 27:18, whoever keeps the Fig-tree, shall eat the fruit thereof; and who indeed would take pains to cultivate that which will yield him no profit? God expects that Christians should be profitable in their generation, that they live to some good purpose. It is true, God is not essentially benefited, by any thing the creature can do, all that it has and is, is from him; but there is a great deal of honor redounds to the name of God, his declarative glory is exalted by the fruitfulness of Christians (John 15:8), and the contrary is to his dishonor.

3. The Fig-tree requires husbandry to make its fruit pleasant and profitable. There is vast difference between those that grow wild in the Wilderness, and such as are planted in a Vineyard, and there cultivated; they are neither so fruitful, nor are their fruits comparable. Then is the Fig-tree most like to answer its end, when it is planted in a good soil, and looked after with suitable care. God does not expect that from them that are out of the Church, which he does from these: it is no wonder to see them barren to good works, and bearing of wild unpleasant fruits, but from these better is looked for; and indeed there are none that can please God, or know how to serve him acceptably, but those who are brought under the enjoyment of the means of grace; hence that in Acts 17:30.

4. The Fig-tree puts forth and bears early. As soon as ever the Spring comes, this is one of the first trees which by budding and setting, gives evidence to it: it presently receives the influences of Heaven, and shows itself (Matthew 24:32). God looks for early fruit of those that are of his visible Church; the Professors who are born and brought up under the means, should begin betimes to devote themselves to his service: they should receive impression by all the influences of the means of grace. God looks that the Children of the Church should serve him from their childhood.

5. The fruit of the Fig-tree ripens gradually.

There are some figs are ripe and fit for use before others, and all the time of harvest, there are some ready for use every day, till the bearing time be over; hence we read of the first ripe figs (Hosea 9:10). Thus God would have Professors to be bringing forth of their fruits every day, during the whole season of their serving him, that is, all their lives long (Psalm 1:3), bringeth forth fruit in his season. They should begin, and hold on in the service of God, be always doing something which may be for his honor, and the good of their own souls, and not be weary of it as long as they live (Psalm 92:14), they shall still bring forth fruit in old age.

6. The Fig-tree easily parts with its fruits when they are ripe, for the use of such as come to gather them. A little wind, or an easy shaking of the tree, makes them to fall (Nahum 3:12), if they be shaken, they shall fall into the mouth of the eater.

Thus should Professors be ready for every good work: they should be ripe and forward for any thing wherein they may serve God; and profit others. As soon as the wind blows; the Spirit of God suggests to them, they ought to attend him, and put forth to acts of piety: whenever they find an occasion of doing any thing for God, they should not be hard to be brought to do it; but do it with all forwardness and cheerfulness of mind.

2. In what sense they are planted in Gods Vineyard?

As they stand more nearly related to God in the Gospel-Covenant than heathens do. We are here to observe, that besides the everlasting covenant which is contracted between God and his truly called ones, there is another covenant relation between God and men, which is not common to all, but restrained to the visible church, and such as are related to that; he is for that cause said, to know them above all the families in the earth (Amos 3:2). And this is of a larger extent than the former (Romans 9:6). They are not all Israel, which are of Israel. In that there are only God's chosen ones; in this there are others besides. The Gospel net which is thrown out, encloses all sorts of fish in it good and bad, which must in time be separated. Now these have titles of specialty put upon them, they are called, saints, holy ones, God's peculiar people, his husbandry, his building, his children, &c. But if it be enquired how they came by this relation, and upon what bottom it stands, take these conclusions.

That God has his elect scattered up and down among others, who must be brought in to enjoy salvation. These are, in their natural state, strangers, and far from God, but they must be saved: and it is certainly for their sakes that God ever empaled a vineyard, set up a church in the world. These lie among the rubbish, have their dwelling up and down together with the rest of mankind; but God knows them, will find them out and provide for their welfare, it was for their sakes that Christ sanctified himself (John 17:18).

That the Gospel is the great instrument of God's appointment for conversion. Not that his power is limited or stinted to this way in itself, but because he has chosen it, as that which his infinite wisdom has thought most convenient, and accommodable to his design: this therefore is said to be the power of God to salvation (Romans 1:16), and they that are without are declared to be without hope (Ephesians 2:12). In the Gospel-way, God treats men according to their own nature, by making offers, and discovering to them the way of life, and so convincing and persuading them as reasonable creatures: and in it are all those discoveries made, which point men how they may be saved, and sent to quicken and encourage them to attend upon the same.

That God's providence orders it that this Gospel shall be preached there where his elect are seated. If he has any of his chosen in such a place, he takes care that the means of salvation shall be brought to them, because this is the way that he has designed their salvation by. That the spreading of the Gospel in the world, and its coming to one place, and not to another, is under the peculiar conduct of God's sovereignty, is clear from Scripture (see Acts 16:6, 7). Now, because his elect must be called, in order to their being saved, and the Gospel is the ordinary medium of conversion, he having put this honor upon it; he therefore commissions it to them, and his over-ruling hand causes them to enjoy it.

That the Gospel, when it comes, is not preached to these only, but to many others. God is pleased to make use of the ministry of men, in the dispensation of his Gospel; and he does not tell them, (how then should they know?) who in particular belong to the election of his grace; but he has bidden them to preach it to every creature (Mark 16:15). They are to cast their net into the sea, and take whom they can catch, to offer Christ and life by him, to all, to invite every one that hears them to come to him for life: the offers are to be general (Isaiah 55:1; Revelation 22:17).

The Gospel offers a conditional covenant to men. In all treaties and transactions between God and men, precepts and privileges are put together, and there is a close connexion made between them, there is a certain dependence of the one upon the other (Mark 16:16). God reveals a new covenant in the Gospel to men, he opens to them the terms of it, and requires that if they will be related to him in it, they must put themselves under these conditions: and in the visible covenant, he accepts men on such conditions: they promise so to do, and he promises that if they fulfill according to their engagement, he will do so for them.

Hence men, by openly owning and submitting to Gospel terms, bring themselves under this conditional covenant. It is a grand mistake to think, that there are none in covenant with God, but those who are absolutely under the promise of salvation: the very notion of a covenant implies a dependent condition, to which the privileges of it refer. The visible covenant then, thus stands: God offers Christ, and salvation by him, in the Gospel, tells men, if they believe and repent they shall be saved; presents the Gospel ordinances as means to work faith and repentance in them, and so bring them to salvation: they accept of the offer professedly, submit to the terms, and now they are taken under the covenant, and must stand or fall to the conditions of it: when they have thus done, they are said to be in God's vineyard; and on this very account it is, that a people in the visible covenant, have so many warnings, and cautions given them, as (Psalm 50; Romans 8:13; Hebrews 12:24).

What advantages do they hereby enjoy?

I may say with the Apostle in Romans 3:2, much every way. Here let it be by way of caution observed, that this state of professors does not secure to them eternal life, because herein they do stand probationers for it, and may, through their own default, come short of it at last. But yet there are many privileges which such are made partakers in, above these who are not in the vineyard; in particular.

They have the way to eternal life revealed to them, while others dwell in darkness and the regions of the shadow of death. These live in the light of the Gospel, and this is to be looked upon as a great privilege, hence that (Matthew 4:15, 16). And it must needs be so, because they are thus brought nearer to salvation than the other, there is now hope concerning them, whereas the other are declared to be without hope (Ephesians 2:12). Salvation depends upon revelation, and God never uses to send his Gospel, but there where he has this life to dispense: now it is to them that these oracles are committed (Romans 3:2). And these oracles point men how they may obtain salvation, it is therefore called the Gospel of peace and salvation.

They have the offers of eternal life made to them. Where-ever the Gospel is enjoyed, there are made to men the tenders of salvation: they are not only told that there is such a thing, but they are invited to accept of it, they are called upon and counselled not to reject it. They to whom this embassy is committed, are to pray men to be reconciled to God (2 Corinthians 5:20). This the Heathen live without; God does not so much as vouchsafe to ask them if they are willing to have Christ and life by him: they are his enemies, and there is no Herald sent to them to proclaim peace among them. But Christ pleads with those that are in the Church, and complains of an affront given him, if they refuse (John 1:40).

No, they have the promise of salvation made to them on condition: therefore are the promises said to be theirs (Romans 9:4), for by having the Covenant, they must have the promise too, because it is essential to it, and there cannot be a Covenant without it. It is true, it must be understood as a Covenant-promise, or else it is mistaken; so that none may arrogate it to themselves, but according to the tenor of the Covenant to which it belongs, and this is a great benefit, and belongs not to others, they are strangers from the Covenants of Promise (Ephesians 2:12). God does not say to them, and engage that if they believe they shall be saved; there is no such treaty passeth between them.

Yes, they have the means of salvation, both outward and inward: and hereby they are in the fairer probability of obtaining it. It is the privilege of a tree that is designedly planted in a vineyard, to have the husbandry thereof bestowed upon it, in order to its being a good tree. Thus they who are in the visible Church are under all means for their spiritual profit, none of which Heathen enjoy: they have the outward dispensation of the ordinances, and the inward strivings of the Spirit of God; they have line upon line, &c. and all the mercies and afflictions that befall them, are under the like dispensation, made serviceable to the treaty of the Gospel, to persuade them to accept of and embrace the salvation offered.

They have the seal of the promise afforded to them. Baptism, as light as some make of it, is as a sign of God's grace, so a seal of the Gospel Covenant; and is not only an honor put upon such as enjoy it, declaring them to belong to God in Covenant and putting his Name upon them; but it is also a confirmation of the promise, and it says this for God, to all such as he appoints it to, that he will certainly and without fail be as good as his word, to put it out of doubt that if they believe they shall be saved.

They enjoy the outward special favors of God in communion with his Church. God has a special care for his Church, there is a singular protection that he affords to it, and these have rich benefits by being of it. Every plant that is set in the vineyard, has the privilege of the fence and the tower: and, although particular degenerate professors sometimes feel special judgments upon them, as there will be occasion to observe afterwards; yet how long do men that have no saving grace enjoy much by being of the visible Church? Cham escaped the universal deluge, by being of Noah's family; and to be sure, while they carry it soberly and religiously, God is wont to protect them with the rest of his people.

They leave the entail of these blessings to their posterity. God is wont to receive parents with their children into his Covenant, and the promise runs down to generations: and where God has given saving grace to parents, they count it a high favor of God to them, that if their children die in infancy, they have the Covenant to comfort themselves in concerning them; if they outlive them, though the times are evil and threatening, yet they shall leave them plants in the vineyard, under the Covenant protection of God, and the visible heirs of all the means of salvation.