Verse 7, 8

What the Apostle had doctrinally instructed the Hebrews in before, in these verses he layeth before them under an apposite similitude. For his design herein is to represent the condition of all sorts of persons who profess the Gospel, and live under the dispensation of its truths, with the various events that do befall them. He had before treated directly only of unfruitful and apostatizing professors, whom here he represents by unprofitable ground, and God's dealing with them as men do with such ground when they have tilled it in vain. For the Church is a vine or vineyard, and God is the husbandman (John 15:1; Isaiah 5:1, 2, 3). But here moreover for the greater illustration of what he affirms concerning such persons, he compriseth in his similitude the contrary state of sound believers and fruitful professors, with the acceptance they have with, and blessing they receive from God. And contraries thus compared do illustrate one another, as also the design of him who treateth concerning them. We need not therefore engage into a particular enquiry what it is which the word For, whereby these verses are annexed and continued to the precedent, does peculiarly and immediately respect, concerning which there is some difference among expositors. Some suppose it is the dealing of God with apostates before laid down which the Apostle regards, and in these verses gives an account of the reason of it, or from where it is they come to such a woful end. Others observing that in his whole ensuing discourse he insists principally if not only on the state of sound believers and their acceptance with God, suppose he has immediate respect to what he has declared in the beginning of the chapter (ver. 1, 3) concerning his design to carry them on to perfection. But there is no need that we should restrain his purpose to either of these intentions exclusively to the other; yes, it is contrary to the plain scope of his discourse so to do. For he compriseth both sorts of professors and gives a lively representation of their condition, of God's dealing with them, and the event thereof. The reason therefore that he gives is not to be confined to either sort exclusively, but extends itself equally to the whole subject treated of.

There is not anything materially to be observed concerning these words in any translations ancient or modern; they all agree unless one or two that openly depart from the text, and which therefore are of no consideration. Only [〈 in non-Latin alphabet 〉] is by the Syriac rendered [〈 in non-Latin alphabet 〉] propter quos, for whom; all others read per quos, or a quibus, by whom; only ours mark for whom in the margin, which indeed is the more usual signification of [〈 in non-Latin alphabet 〉] with an accusative case. But that is not infrequently put for the genitive. And although this be not usual in other authors, yet unquestionable instances of it may be given, and among them that of Demosten. Olint. 1. is eminent. [〈 in non-Latin alphabet 〉][〈 in non-Latin alphabet 〉] And seeth the way whereby (by which) Philip who at first was weak became so great. But into the proper sense of this expression in this place we must enquire afterwards.

For the earth which drinketh in the rain, that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God. But that which beareth thorns and briars, is rejected, and is nigh to cursing, whose end is to be burned.

Some things must be observed concerning this similitude in general, before we enquire into the particular parts of it. (1) The [〈 in non-Latin alphabet 〉] or application of it, is left included in the [〈 in non-Latin alphabet 〉], or proposition of the similitude itself, and is not expressed. A description is given of the earth by its culture, fruit or barrenness, but nothing is especially added of the things signified hereby, although those are principally intended. And the way of reasoning herein, as it is compendious, so it is plain and instructive, because the analogy between the things produced in the similitude, and the things signified, is plain and evident, both in itself and from the whole discourse of the Apostle.

(2) There is a common subject of the whole similitude branched out into distinct parts, with very different events ascribed to them. We must therefore consider, both what is that common subject, as also wherein the distinct parts whereinto it is branched, do agree on the one hand, and differ on the other. (1) The common subject is the earth; of the nature whereof both branches are equally participant. Originally and naturally they differ not, they are both the earth. (2) On this common subject in both branches of it, the rain equally falls; not upon one more and the other less, not upon one sooner and the other later. (3) It is equally dressed, tilled, or manured by or for the use of some. One part does not lie neglected, while the other is cared for.

In these things there is an agreement, and all is equal in both branches of the common subject. But hereon a partition is made or a distribution of this common subject into two parts or sorts with a double difference between them; and that (1) on their own part, (2) of God's dealing with them. For (1) the one part brings forth herbs which are described by their usefulness, they are meet for them by whom they are dressed. The other bare thorns and briars, things not only of no use or advantage, but moreover noxious and hurtful. (2) They differ in the consequent, on the part of God, for the first sort receiveth blessing from God, the other in opposition to this blessing from God, (from where we may also learn what is contained therein) is first rejected, then cursed, then burned.

Before I proceed to the particular explication of the words, enquiry must be made into the especial design of the Apostle in them with respect to these Hebrews. For here is not only a threatening of what might come to pass, but a particular prediction of what would come to pass, and a declaration of what was already in part accomplished. For by the earth he understands in an especial manner the Church and nation of the Jews. This was God's vineyard (Isaiah 5:7, 8). Hereunto he sent all his ministers and last of all his Son (Matthew 21:35; Jeremiah 2:21). And to them he calls, O earth, earth, earth hear the word of the Lord (Jeremiah 22:29). Upon this earth the rain often fell in the ministerial dispensation of the Word to that Church and people. With respect hereunto Christ says to them [〈 in non-Latin alphabet 〉], how often would I have gathered your children (Matthew 23:37), as here the rain is said to fall [〈 in non-Latin alphabet 〉], often upon it.

This was the Earth wherein were the plants of God's especial planting. And these were all now distributed into two parts. (1) Those who believing and obeying the Gospel brought forth the fruits of repentance, faith and new obedience. These being effectually wrought upon by the power of God in the new creation, our Apostle compares to the Earth in the old creation, when it was first made by God and blessed of him. Then in the first place it brought forth [in non-Latin alphabet], that is, [in non-Latin alphabet], as the Lxx. render the word, herb meet for him that made and blessed it (Genesis 1:11). And these were still to be continued the vineyard of God, a field which he cared for. This was that Gospel church gathered of the Hebrews which brought forth fruit to the glory of God, and was blessed of him. This was the remnant among them according to the Election of Grace, which obtained mercy when the rest were blinded (Romans 11:5, 7).

For (2) the remainder of this people, the residue of this Earth, it was made up of two sorts, which are both of them here cast under the same lot and condition. There were obstinate unbelievers on the one hand, who pertinaciously rejected Christ and the Gospel, with hypocritical apostates on the other, who having for a season embraced its profession, fell off again to their Judaism. All these the Apostle compares to the Earth when the Covenant of God with the creation was broken by the sin of man and it was put under the curse. Hereof it is said [in non-Latin alphabet] (Genesis 3:18), [in non-Latin alphabet], as the Lxx renders it, the very words here used by the Apostle, it bears thorns and briars. Such was this church and people now they had broken and rejected the Covenant of God by their unbelief, earth that brought forth thorns and briars. The best of them was as a briar and the most upright of them as a thorn hedge, then was the day of their prophets nigh, the day of their visitation foretold by the prophets their watchmen (Micah 7:4). So God threatened that when he rejected his vineyard it should bring forth briars and thorns (Isaiah 5:6).

And of these unbelieving and apostate Hebrews of this barren Earth, the Apostle affirms three things.

(1) That it was [in non-Latin alphabet], rejected, or not approved, that is of God. Hereof they boasted, and herein they continued yet to pride themselves, that God owned them, that they were his people, and preferred them above all others. But although God was pleased yet to exercise patience towards them, yet he had pronounced concerning them in general, that they were not his people, that he owned them not. Thorns and briars were come upon their altars, so that both their persons and worship were rejected of God.

(2) It was nigh to cursing. And this curse which it was now very nigh to had in it (1) barrenness; and (2) an unalterable and irrevocable destination to destruction. (1) It had in it barrenness. For this church of the Jews made up now of infidels and apostates was represented by the fig-tree cursed by our Savior (Matthew 21:19). He said to it, Let no fruit grow on you henceforward for ever, and presently the fig-tree withered away. After this time the Gospel having been sufficiently tendered to them, and rejected by them, there was no more of saving faith, repentance, or obedience, nothing that was acceptable to God, in holiness or worship ever found among them to this day. Many Jews were after this converted, but the church of the Jews never bore any more fruits to God. And (2) they were devoted to destruction. The close of the Old Testament, and therein of the immediate solemn revelation of God to that church was, that if they received not the Lord Christ after the coming and ministry of Elijah, that is, of John the Baptist, that God would come and smite the whole Earth with a curse (Malachi, last chapter). He would make it a thing anathematized or sacredly devoted to destruction, [in non-Latin alphabet].

When God first brought them into his land, which was to be the seat of his ordinances and solemn worship, the first town that they came to was Jericho. This therefore God anathematized or devoted to perpetual destruction, with a curse upon him that should attempt its re-edification (Joshua 6:17). The whole land thereby was alienated from its former possessors, and devoted to another use, and the place itself utterly destroyed. Jerusalem, and consequently the whole church was now to be made as Jericho; and the curse denounced was now speedily to be put in execution, wherein the land was to be alienated from their right to it, and be devoted to desolation.

(3) The end of all this was that this Earth should be burned. A universal desolation according to the prediction of our Savior by fire and sword, representing the eternal vengeance they were liable to, was to come upon them. This was now approaching, namely, the end of their church and state in the destruction of the city, temple and nation.

This was the especial design of the Apostle with respect to these Hebrews; and he adds this scheme or delineation of the present and approaching condition of that apostatized church, to give terror to the commination that he gave to unprofitable professors. But whereas all things to the very last happened to them in types, and the condition of the churches of the Gospel is represented in their sin and punishment; and whereas the things reflected on are such as it is the common and constant concernment of all professors heedfully to consider, I shall open the words in the whole latitude of their signification, as they are peculiarly instructive to us.

1. The subject of the proposition in the similitude, is the Earth; and that which is represented thereby, is the hearts and minds of all those to whom the Gospel is preached. So it is explained in that parable of our Savior, wherein he expressed the Word of the Gospel as preached by seed, and compares the hearers of it to several sorts of ground whereinto that seed is cast. And the allusion is wonderful apposite and instructive.

For (1) seed is the principle of all things living; of all things that having any kind of natural life, are capable of natural increase, growth, and fruit. And whatever they arrive to, it is but the actuating of the vital seed from where they do proceed. So is the Word of the Gospel to all spiritual life (1 Peter 1:23). And believers because of their growth, increase, and fruit, from this vital principle or seed of the Word, are called vines, plants of God's planting, and the like.

(2) The Earth is the only fit and proper subject for seed to be put into, and alone is capable of the culture or husbandry that is to be used about it. God has made no other matter or subject to receive the seeds of things that may bring forth fruit; no man casts seed into the Air or Water. It was of the Earth alone that God said, Let it bring forth Grass, the Herb yielding Seed, and the Fruit-tree yielding Fruit after its kind, whose Seed is in it self upon the Earth (Genesis 1:11, 12). The Earth alone has a passive power to be made fruitful, it has that matter in it which being cultivated, disposed, excited, sowed, planted, blessed, may bring forth fruit. So it is with the souls of men with respect to the seed of the Word. Their minds, and they alone, are a subject capable of receiving of it, and improving it. They are the only meet object of divine care and culture. The faculties of our souls, our minds, wills and affections are meet to entertain the Gospel, and to bring forth the fruits of it, whereof nothing is found in any other creatures on the Earth. Hence we are [in non-Latin alphabet], (1 Corinthians 3:9), God's husbandry, the ground or field that he tilleth. As Christ mystical comprising all professors is the Vine, and his Father is the Husbandman (John 15:1), by whom it is dressed and pruned.

(3) The Earth by and of it self, in the state wherein it is, brings forth nothing that is good or useful. Upon its first creation it was inlaid and impregnated by the blessing of God with all seeds of useful herbs and fruits. But after the entrance of sin, its womb was cursed with barrenness as to its first usefulness, and brings forth nothing of it self but thorns, briars, and noxious weeds, at least those in such abundance as to choke and corrupt all the remainders of useful seeds and plants in it. It is like the field of the slothful grown over with thorns, and nettles cover the face thereof. Especially it is condemned to utter barrenness, if the rain fall not on it; whereof afterwards. And such are the hearts and minds of men by nature. They are dark, barren, unprofitable, and which without divine culture will bring forth no fruits of righteousness that are acceptable to God. All that of themselves they can bring forth are noxious weeds. Among the weeds of unmanured Earth some are painted with alluring colors, but they are but weeds still; and among the fruits of unsanctified minds some may carry a more specious appearance than others; but they are all, spiritually considered, sins and vices still. So then the common subject of the similitude is plain and instructive. And we may in our passage observe that,

The minds of all men by nature are universally and equally barren with respect to fruits of righteousness and holiness, meet for and acceptable to God. They are all as the Earth under the curse. There is a natural difference among men as to their intellectual abilities. Some are of a far more piercing and sagacious understanding, and of a sounder judgement than others. Some have a natural temper and inclination disposing them to gentleness, sobriety and modesty; when others from their constitution are morose, passionate and perverse.

And hereon some make a good progress in morality, and usefulness in the world, while others lay immersed in all vitious abominations. There are therefore on these and the like accounts great differences among men, wherein some are incomparably to be preferred above others. But as to the fruits of spiritual holiness and righteousness all men by nature are equal and alike. For our nature as to a principle of living to God is equally corrupted in all. There are no more sparks or reliques of grace in one than another. All spiritual differences between men are from the power and grace of God in the dispensation of the Word. But we must proceed.

Of this Earth it is said, that it drinks in the rain that comes often upon it. Something is wanting, something must be done to this barren Earth to make it fruitful. And this is done by rain. And that is described, by (1) its communication or application to the Earth; it falls upon it; (2) an especial adjunct thereof in its frequency, it falls often on it; (3) by that reception which the Earth is naturally fitted and suited to give to it; it drinketh it in.

The thing it self is rain. This is that whereby alone the Earth otherwise dry and barren is impregnated and made fruitful. For there is therein a communication of moisture absolutely requisite to apply the nourishing virtue of the Earth to the radical principles of all fruits whatever, and therefore before any rain did fall God caused a vapor to arise which supplied the use of it and watered the Earth (Genesis 2:6). So the Poet expresseth it,

Tum Pater omnipotens foecundis imbribus Aether, Conjugis in gremium late descendit & omnes Magnus alit, magno commistus corpore, foetus. *Georg. 2.*

And [in non-Latin alphabet] is a wetting shower, not a storm, not a violence of rain causing an inundation, which tends to barrenness and sterility, nor such as is unseasonable and spoils the fruits of the Earth, but a plentiful shower is intended; for [in non-Latin alphabet] exceeds [in non-Latin alphabet], as Aristotle observes.

(2) This Rain falls on the Ground. And (3) It is said to fall often or frequently, iteratis vicibus. The Land of Canaan is commended that it was not like the Land of Aegypt where the Seed was sowed and watered with the Foot; but that it was a Land of Hills and Valleys and did drink water of the Rain of Heaven (Deuteronomy 11:10, 11). And they had commonly two seasons of it, the former whereof they called [⟨ in non-Latin alphabet ⟩] Joreh, and the latter [⟨ in non-Latin alphabet ⟩] Malcosh (Deuteronomy 11:14). The former fell about October in the beginning of their year, when their Seed was cast into the Ground, and the Earth as it were taught thereby (as the Word signifies) to apply itself to the Seed, and to become fruitful. The other fell about March when their Corn was grown up, filling the Straw and Ear for the Harvest, as the word probably signifies. Hence it is said that Jordan overfloweth all his Banks at the time of Harvest (Joshua 3:15; 1 Chronicles 12:15), which was occasioned by the falling of Malcosh or this latter Rain. And that this was in the first Month or March, which was the entrance of their Harvest, it is evident from hence, in that immediately after they had passed over Jordan during the swelling of its waters, they kept the Passeover at Gilgal on the fourteenth of that first Month (chap. 5:10). While they had these Rains in their proper seasons, the Land was fruitful; and it was by with-holding of them that God punished them with the barrenness of the Earth, and Famine thereon ensuing. Besides these, in good seasons, they had many other occasional showers; as mention is made of the showers on the mown Grass. Hence it is here supposed that the Rain falls [⟨ in non-Latin alphabet ⟩], often on this Earth.

Again, the Earth is said to drink in the Rain. The expression is metaphorical but common. [⟨ in non-Latin alphabet ⟩]. And the allusion is taken from living creatures, who by drinking take in water into their inward parts and bowels. To do thus is peculiar to the Earth. If the Rain falls upon Rocks or Stones, it runs off from them, it has no admission into them. But into the Earth it soaks more or less, according as the condition of the Ground is more or less receptive of it. And it is the nature of the Earth as it were to suck in these moistening Rains that fall upon it, until it be even inebriated (Psalm 65:10). You visit the Earth and water it, you water the Ridges thereof abundantly, you settle the Furrows thereof — [⟨ in non-Latin alphabet ⟩] — you inebriate or make drunk the Furrows thereof.

This is the [⟨ in non-Latin alphabet ⟩] or proposition of the similitude. The [⟨ in non-Latin alphabet ⟩] is included in it, that is, the application of it to the matter in hand. (1) That by the Earth, the minds and consciences of men are intended, was before declared; and it is as evident what is meant by the Rain. Yet some suppose that the gifts of the Holy Ghost before treated of may be designed by the Apostle. For in the communication of them the Holy Spirit is frequently said to be poured out, that is, as Water or Rain. But this Rain is said to fall often on the Earth (yes, upon that Earth which continues utterly barren) in one shower after another. And this can be no way accommodated to the dispensation of the gifts of the Spirit. For they being once communicated, if they be not exercised and improved, God gives no more showers of them. It is therefore the administration of the Word that is intended. And in other places the doctrine of the Scripture is frequently compared to Rain and watering (Deuteronomy 32:2): "My doctrine shall drop as the Rain, my Speech shall distill as the Dew, as the small Rain upon the tender Herb, and as the Showers upon the Grass." And where God denies his Word to any people, he says, upon them there shall be no Rain (Zechariah 14:17). And hence [⟨ in non-Latin alphabet ⟩] to drop as the Rain does is an expression for Prophesying or Preaching (Ezekiel 21:2; Amos 7:16), the showers whereof are sometimes more soft and gentle, sometimes more earnest and pressing. And those words, [⟨ in non-Latin alphabet ⟩] (Psalm 84:7), because of the ambiguity of the words, and the proportion that is between the things, are rendered by some, "the Rain also filleth the Pools," and by others, "the Teachers shall be filled with Blessings." This is that whereby God watereth and refresheth the barren souls of men; that whereby he communicates to them all things that may enable them to be fruitful; in brief, not to enlarge on the Allegory, the Word of the Gospel is every way to the souls of men, as the Rain to the barren Earth.

2. This Rain is said to fall often on the Earth. And this may be considered either with respect to the especial concernment of these Hebrews which was laid open before, or to the ordinary dispensation of the Gospel. In the first way it regards and expresses the frequent addresses made to the People of the Jews in the ministry of the Word for their healing and recovery from those ways of ruin wherein they were engaged. And so it may include the ministry of the Prophets, with the close put to it by that of Christ himself, concerning which see our Exposition on chap. 1:1. And concerning this whole ministry it is, that our Savior so expostulates with them (Matthew 23:37): "How often would I have gathered your Children." And this also he at large represents in the Parable of the Householder and his Vineyard, with the Servants that he sent to it, from time to time to seek for fruit, and last of all his Son (Matthew 21:33, 34, 35, 36). Take it in the latter way for the dispensation of the Word in general, and the manner of it with frequency and urgency is included in this expression. Where the Lord Christ sends the Gospel to be preached, it is his will that it should be so, instantly in season and out of season, that it may come as abundant showers of Rain on the Earth.

3. This Rain is said to be drunk in; the Earth drinketh in the Rain. There is no more intended in this expression, but the outward hearing of the Word, a naked assent to it. For it is ascribed to them who continue utterly barren and unhealed, who are therefore left to Fire and Destruction. But as it is the natural property of the Earth to receive in the Water that is poured on it; so men do in some sense drink in the doctrine of the Gospel, when the natural faculties of their souls do apprehend it and assent to it, though it works not upon them, though it produce no effects in them. There are indeed in the Earth rocks and stones on which the Rain makes no impression, but they are considered in common with the rest of the Earth, and there needs no particular exception on their account. Some there are who when the Word is preached to them, do obstinately refuse and reject it; but the hearers in common are said to drink it in; and the other sort shall not escape the judgement which is appointed for them. And thus far things are spoken in general, what is common to both those sorts of hearers which he afterwards distinctly insists upon.

The Word of the Gospel in the preaching of it being compared to Rain we may observe that,

The dispensation of it to men is an effect of the sovereign power and pleasure of God, as is the giving of Rain to the Earth. There is nothing in Nature that God assumes more into his prerogative than this of giving Rain. The first mention of it in the World, is in these words, The Lord God had not caused it to Rain upon the Earth (Genesis 2:8). All Rain is from the Lord God, who causes it to Rain or not to Rain at his pleasure. And the giving of it he pleads as a great pledge of his providence and goodness. He left not himself of old without witness, in that he did good and gave Rain from Heaven (Acts 14:17). Our Savior also makes it an argument of his goodness that he causes his Rain to fall (Matthew 5:45). And whatever thoughts we have of the commonness of it, and whatever acquaintance men suppose they have with its causes, yet God distinguishes himself as to his almighty power, from all the idols of the world that none of them can give Rain. He calls his people to say in their hearts, Let us fear the Lord who gives Rain (Jeremiah 5:24). Are there any among the vanities of the Gentiles that can cause Rain, or can the Heavens give showers (Jeremiah 14:22). And he exercises his sovereignty in the giving of it (Amos 4:7, 8): I caused it to Rain upon one City, and not to Rain upon another, one piece was rained upon, and the piece whereupon it rained not withered, so two or three Cities wandered to one City to drink water. And thus is it absolutely to the dispensation of the Gospel to nations, cities, places, persons; it is God's disposal alone, and he uses a distinguishing sovereignty therein. He sends his Word to one people and not to another, to one City and not to another, at one time and not at another, and these are those matters of his, whereof he gives no account. Only some things we may consider which give us a prospect into the glory of his wisdom and grace herein; and this I shall do in two instances, first in the principle of his dispensation; secondly in the outward means of it.

(1) The principal end which he designeth in his disposal of the dispensation of the Gospel in that great variety wherein we do behold it, is the conversion, edification, and salvation of his Elect. This is that which he aimeth to accomplish thereby, and therefore his will and purpose herein is that which gives rule and measure to the actings of his providence concerning it. Wherever there are any of his Elect to be called, or in what time soever, there and then will he cause the Gospel to be preached; for the purpose of God which is according to election must stand, whatever difficulties lie in the way (Romans 9:11). And the election must obtain (chapter 11:5, 6). So the Lord Christ prayed that he would take care of all those that he had given to him, which were his own by election (your they were and you gavest them to me) and sanctify them by his Word (John 17:17). In pursuit of his own purpose, and in answer to that prayer of our Lord Jesus, he will send his Word to find them out wherever they are, that so not one grain of his chosen Israel shall be lost or fall to the ground. So he appointed our Apostle to stay and preach at Corinth, notwithstanding the difficulties and oppositions he met withal, because he had much people in that city (Acts 19:9, 10). They were his people by eternal designation, antecedently to their effectual vocation, and therefore he will have the Word preached to them. And in the hard work of his ministry the same Apostle who knew the end of it, affirms that he endured all things for the Elect's sake (2 Timothy 2:10). That they might be called and saved was the work he was sent upon. For whom he does predestinate, them he also calls (Romans 8:30). Predestination is the rule of effectual vocation, all and only they are so called by the Word, who are predestinate. So speaks our Savior also, I have other sheep which are not of this fold, them also I must bring and they shall hear my voice (John 10:16). He had some sheep in that fold of the Church of the Jews, to them therefore he preached the Word, that they might be gathered to him. But he had other sheep also, even all his Elect among the Gentiles, and says he, them must I gather also. There is a necessity of it upon the account of the purpose of God concerning them, and they are to be gathered by hearing of his voice, or the preaching of the Word. In that sovereignty therefore which God uses in the disposal thereof, causing the rain of the doctrine of his Word to fall upon one place and not upon another, at one time and not at another, he has still this certain end before him; and the actings of his providence are regulated by the purposes of his grace. In what place or nation soever, in what time or age soever he has any of his Elect to be brought forth in the world, he will provide that the Gospel of peace be preached to them. I will not say that in every individual place where the Gospel is preached, there are always some of the Elect to be saved. For the enjoyments of one place may be occasioned by the work that is to be done in another, wherewith it is in some kind of conjunction; or the Word may be preached in a place for the sake of some that are there only accidentally. As when Paul first preached at Philippi, Lydia only was converted, who was a stranger in those parts, belonging to the city of Thyatira in Asia (Acts 16:14, 15). And a whole country may fare the better for one city, and a whole city for some part of it, as (Micah 5:7). God conceals this secret design under promiscuous outward dispensations. For he obliges those by whom the Word is preached to declare his mind therein to all men indefinitely, leaving the effectual work of his grace in the pursuit of his purpose to himself; from where they believe who are ordained to eternal life, and those are added to the Church that are to be saved (Acts 2:47; Acts 13:48). Besides, God has other ends also in the sending of his Word, though this be the principal. For by it he puts a restraint to sin in the world, gives a visible control to the kingdom of Satan, and relieves mankind by sending light into those dark places of the earth, which are filled with habitations of cruelty. And by the convictions that he brings thereby on the minds and consciences of men, he makes way for the manifestation of the glory of his justice in their condemnation. Coming and speaking to them he leaves them without pretense or excuse (John 15:22). Yet will I not say that God sends the Word for any continuance for these ends and designs only. For a short time he may do so, as our Savior sending forth his disciples to preach, supposes that in some place their message may be totally rejected; and thereon appoints them to shake off the dust of their feet as a testimony against them, or their being left without excuse. But these are but secondary and accidental ends of the Word where it is constantly preached. Therefore God does not so send it for their sakes alone. But on the other side, I dare say, that where God does not by any means nor in any degree send his Word, there are none of his Elect to be saved; for without the Word they can neither be called nor sanctified. And if any of them are in any such place, as whereunto he will not grant his Word, he will by one providence or other, snatch them like brands out of the fire, and convey them under the showers of it. And this we find verified by experience every day. The Gospel therefore does not pass up and down the world by chance, as we know in how great variety it has visited and left nations and people, ages and times; nor is the disposal of it regulated by the wisdom and contrivance of men, whatever their work and duty may be in the dispensation of it; but all this like the falling of the rain is regulated by the sovereign wisdom and pleasure of God, wherein he has respect only to the purpose of his own eternal grace.

He does according to his sovereign pleasure call and send persons to the preaching of it, to those to whom he will grant the privilege thereof. Every man may not upon his own head, nor can any man upon his own abilities undertake and discharge that work. This is the eternal rule and law of the Gospel. Whoever shall call on the name of the Lord shall be saved. But how shall men call on him in whom they have not believed? And how shall they believe in him, of whom they have not heard? And how shall they hear without a preacher? And how shall they preach except they be sent? (Romans 10:13, 14, 15.) That is, by God himself; for neither does the Apostle discourse, nor has he any occasion in that place to discourse concerning the ordinary call of persons to an office in the Church, whereunto the ministry of the Church itself is required. But he treats of preaching the Gospel in general to all or any parts of the world, and of the love and care of God in sending of men to that purpose, whereby others coming to hear of him may believe in him, call upon his name, and be saved. Hence he compares the work of God herein to that of his sending forth light and natural instructions to all the world by the luminaries of heaven wherein the ministry of men has no place, verse 18. Therefore the preaching of the Gospel depends absolutely on the sovereign pleasure of God in sending men to that work; for how should they preach except they be sent? And he does send them, first, by endowing them with spiritual gifts, enabling them to that work and duty. The Gospel is the ministration of the Spirit; nor is it to be administered but by virtue of the gifts of the Spirit. These God gives to them whom he sends by Jesus Christ (Ephesians 4:7, 8, &c.). And these gifts are a sort of especial, peculiar, yes supernatural abilities, whereby men are fitted to, and enabled for the dispensation of the Gospel. It is sad to consider what woful work they make who undertake this duty, and yet unfurnished with these abilities, that is, such who are sent of men, but are not sent of God. They harness themselves with external order, ecclesiastical mission according to some rules agreed upon among themselves, with some other implements and ornamental accoutrements, whereon they undertake to be preachers of the Gospel, as it were whether God will or no. But these vanities of the Gentiles cannot give rain, the preaching of the Gospel as to its proper ends, depends on God's sending alone. When they betake themselves to their work, they find themselves at a loss for God's mission, at least they do so to whom they pretend to be sent. I speak it not, as though outward order and a due call were not necessary in a Church to the office of a teacher; but only to show that all order without a concurrence of the divine vocation is of no validity nor efficacy. Now the dispensation of these spiritual gifts without which the rain of the doctrine of the Gospel falls not, depends solely on the sovereignty of God. The Spirit divides to every one as he pleases (1 Corinthians 12:11). And it is evident that he does not herein follow the rule of any human preparation. For whereas it is most certain, that the improvement of men's intellectual abilities in wisdom, learning, oratory and the like, are exceedingly subservient to the use and exercise of these spiritual gifts, yet it is evident that God does not always and regularly communicate them to those who are so prepared; no though they were acquired in a rational way, in order to the work of the ministry. For how many may we see so qualified, and yet destitute of all relish of spiritual gifts, God preferring before them persons, it may be, behind and beneath them in those qualifications. As it was while all these affairs were transacted in an extraordinary manner at the first planting of the Gospel. He did not choose out eminently, the philosophers, the wise, the learned, the scribes, the disputers of this world, to communicate spiritual gifts to, but generally fixed on persons of another condition and more ordinary capacity. Some were so that none might think themselves excluded because of their wisdom and learning, things excellent in themselves; but many of this sort, as our Apostle informs us, were not called and chosen to this work. So something in proportion hereunto may yet be observed in the distribution of the ordinary gifts of the Spirit. At least it is evident that herein God obliges himself to no rules of such preparations or qualifications on our part. No, which is yet farther, he walks not herein, in the steps of his own sanctifying and saving grace. But as he works that grace in the hearts of many on whom he bestows not those gifts which are needful to enable men to the dispensation of the Gospel, so he bestows those gifts on many, to whom he will not vouchsafe his sanctifying grace. And these things make evident that sovereignty which God is pleased to exercise in his sending of persons to the work of preaching the Gospel, manifesting that the whole of it depends like the giving of rain, absolutely on his pleasure. And when men exclusively to this part of God's call will keep up a ministry, and so make a preaching of the Gospel, it is but a lifeless image of the true dispensation of it.

Secondly, This communication of gifts to men is ordinarily accompanied with a powerful and effectual inclination of the minds of men, to undertake the work and engage in it against those objections, discouragements, oppositions and difficulties, which present themselves to them in their undertaking. There is so I say ordinarily, for there are more instances than one, of those who having the word of prophecy committed to them, instead of going to Nineveh, do consult their own reputation, ease and advantage, and so tack about to Tarshish. And there are not a few who hide and napkin up their talents, which are given them to trade withal, though represented to us under one instance only. But these must one day answer for their disobedience to the heavenly call. But ordinarily that inclination and disposition to this work, which accompanies the communication of spiritual gifts, is prevalent and effectual, so that the minds of men are fortified by it against the lions that are in the way, or whatever may rise up to deter them from it. So our Apostle affirms that upon the revelation of Christ to him, and his call thereby to preach the Gospel, immediately he conferred not with flesh and blood, but went into Arabia about his work (Galatians 1:16, 17). He would not so much as attend or hearken to cavils and exceptions against the work whereunto he was inclined and disposed, which is the way of a well grounded firm resolution. And something in proportion hereunto is wrought in the minds of them, who undertake this work upon an ordinary call of God. And where this is not, much success is not to be expected in the work of any, nor any great blessing of God upon it. When men go out hereunto in their own strength, without a supply of spiritual gifts, and engage in their work merely upon external considerations, without this divine inclination of their hearts and minds, they may seem to cast out water as out of an engine by violent compression, they will never be like clouds to pour forth showers of rain. This therefore also is from the Lord. Again,

2. God orders things in his sovereign unsearchable providence, so as that the Gospel shall be sent to, and in the administration of it, shall find admittance in what places, and at what times seems good to himself, even as he orders the rain to fall on one place and not on another. We have not wisdom to search into the causes, reasons, and ends of God's providential works in the world; and individual persons seldom live to see the issue of those which are on the wheel in their own days. But we have ground enough in the Scripture to conclude, that the principal works of divine providence in the world, and among the nations of the earth, do respect the dispensation of the Gospel, either in the granting of it, or the taking of it away. It were an easy matter to evince by evident instances that the principal national revolutions which have been in the earth, have been all of them subservient to the counsel and purpose of God in this matter. And there are examples also manifesting how small occasions he has turned to great and signal use herein. But what has been spoken may suffice to evince who is the Father and Author of this rain. And how this consideration may be improved to the exercise of faith, prayer and thankfulness, is manifest.

This rain is said to fall often upon the earth, which respects the actual dispensation of the Word, by them to whom it is committed. And we may from there observe, that it is the duty of those to whom the dispensation of the Word is committed of God, to be diligent, watchful, instant in their work, that their doctrine may as it were continually drop and distill upon their hearers; that the rain may fall often on the earth. So has God provided that the ridges of it may be watered abundantly, to make it soft (or dissolve it) with showers and so he blesses the springing thereof (Psalm 65:10). In a hot, parching and dry season, one or two showers do but increase the vehemency of the heat and drought, giving matter of new exhalations which are accompanied with some of the remaining moisture of the earth. Of no other use is that dead and lazy kind of preaching wherewith some satisfy themselves and would force others to be contented.

The Apostles when this work was committed to them, would not be diverted from a constant attendance to it, by any other duty, much less any other occasion of life (Acts 6:4). See what a charge our Apostle gives to Timothy to this purpose (2 Timothy 4:1, 2, 3). And a great example hereof we have in the account he gives concerning his own ministry in Asia (Acts 20). (1) He declares when he began his work and ministry, the first day he came into Asia (ver. 18), that is, on the first opportunity; he omitted no season that he could possibly lay hold upon, but engaged into his work, as his manner was in every place, that he came to. And (2) in what manner did he teach? He did it (1) publicly in all assemblies of the Church, and others also where he might have a quiet opportunity of speaking. And (2) privately from house to house (ver. 20). All places were alike to him and all assemblies small or great, so he might have advantage of communicating to them the knowledge of God in Christ. And (3) what did he so declare to them, or instruct them in? It was the whole counsel of God (ver. 27), the gospel of the grace of God (ver. 24), all things that were profitable to them (ver. 20), in sum, repentance towards God and faith towards our Lord Jesus Christ (ver. 21). And (4) how did he dispense the Word to them? It was by a declaration of the will of God (ver. 27), by testifying the necessity of gospel duties (ver. 21), by constant warnings and admonitions to stir men up to diligence in obedience, and to caution them of their dangers (ver. 31). And (5) when, or at what season did he thus lay out himself in the discharge of this duty? He did it night and day (ver. 31), that is, continually upon all occasions and advantages. He was one by whom God watered his vineyard every moment. And (6) in what outward condition was he, and with what frame of spirit did he attend his work? He was in many temptations which befell him by the laying in wait of the Jews (ver. 19), or in continual danger of his life by the persecutions they stirred up against him. And as to himself and the frame of his heart in this work, he carried it on with all humility of mind and with many tears (ver. 19, 31). He was not lifted up with conceits of the glory, greatness and power of his office, of the authority over all the Churches committed to him by Christ; but with lowliness of mind, and meekness was as the servant of them all; with that love, tenderness, compassion and fervency as he could not but testify by many tears. Here is the great example for dispensers of the gospel. We have not his grace, we have not his gifts, we have not his ability or assistance, and so are not able to come up to him; but yet certainly it is our duty to follow him though haud passibus aequis, and to conform ourselves to him according to our opportunity and ability. I confess I cannot but admire to think, what some men conceive concerning him or themselves? Can they say that from the first day of their coming into their dioceses or dignities, or parishes or places, they have thus behaved themselves? Have they so taught, so preached, so warned, and that with tears, night and day all sorts of persons, whom they suppose themselves to relate to? Have they made it their work to declare the mysteries of the gospel, and the whole counsel of God, and this both publicly and privately, night and day according to their opportunities? It will be said indeed that these things belonged to the duty and office of the Apostles, but those that succeed them as ordinary overseers of the Church, may live in another manner, and have other work to do. If they should carry it with that humility of mind as he did, and use entreaties with tears as he did, and preach continually as he did, they should have little joy of their office, and besides they should be even despised of the people. These things therefore they suppose not to belong to them. Yes, but our Apostle gives this whole account concerning himself to the ordinary bishops of the Church of Ephesus (ver. 17, 28). And in the close of it tells them, that he has showed them all things how they ought to do (ver. 35). And what he apprehended to be the duty of all to whom the dispensation of the Word is committed, he manifests in his last solemn charge that he left with his son Timothy a little before his death (2 Timothy 4:1, 2): I charge you therefore before God, and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his Kingdom, Preach the Word, be instant in season, out of season, reprove, rebuke, exhort with all long-suffering and doctrine; so ver. 5. He did no more himself than what he requires in Timothy according to the proportion of his abilities. And the discharge of this work is not to be measured by particular instances of the frequency of preaching, but by that purpose, design and frame of heart which ought to be in ministers, of laying out themselves to the utmost in the work of the ministry on all occasions, resolving to spend and to be spent therein. I could easily show on how many accounts frequency and urgency in preaching of the Word, is indispensably required of those to whom the work is committed, that therein the rain may fall oft upon the earth. But I must not too far digress. The command of God, the love and care of Christ towards his Church, the ends of God's patience and long-suffering, the future manifestation of his glory in the salvation of believers and the condemnation of those that are disobedient, the necessities of the souls of men, the nature and kind of the way whereby God gives spiritual supplies by the ministry of the Word, the weakness of our natural faculties of the mind in receiving (Hebrews 4:11; Isaiah 28:9, 10), and of the memory in retaining spiritual things (Hebrews 2:1; chap. 12:5), the weakness of grace (Revelation 7:2) requiring continual refreshments (Isaiah 27:3), the frequency and variety of temptations, interrupting our peace with God, not otherwise to be repelled (2 Corinthians 5:18, 19), the design of Christ to bring us gradually to perfection, might all be pleaded in this case. But the law of this duty is in some measure written in the hearts of all faithful ministers, and those who are otherwise shall bear their own burdens.

Again, it is common to the whole earth often to drink in the rain that falls upon it, though but some parts only of it prove fruitful, as it will appear in the following distribution of them. From where we may observe, that

Attendance to the Word preached, hearing of it with some diligence, and giving of it some kind of reception, make no great difference among men; for this is common to them who never become fruitful. This is so plainly exemplified by our Savior in the parable of the several sorts of ground that receive the seed of the Word, yet on various occasions lose the power of it, and never come to fruit-bearing, that it needs no farther consideration. And I intend not those only who merely hear the Word and no more. Such persons are like stones, which when the rain falls on them it makes no impression into them, they drink it not in at all. It is no otherwise I say with many hearers, who seem not to have the least sense of what customarily they attend to. But those are intended in the text and proposition who in some measure receive it, and drink it in. They give it an entrance into their understandings, where they become doctrinally acquainted with the truth of the Gospel. And they give it some entrance into their affections, from where they are said to receive the Word with joy. And moreover they allow it some influence on their conversations, as even Herod did who heard the preachings of John Baptist gladly and did many things thereon. All these things men may do, and yet at length prove to be that part of the earth which drinks in the rain, and yet absolutely is barren, and brings forth thorns and briars. There is yet wanting the receiving of it in a good and honest heart, which what it includes, will afterwards appear. And again, we may observe, that

God is pleased to exercise much patience towards those whom he once grants the mercy and the privilege of his Word to. He does not presently proceed against them for and on their barrenness, but stays until the rain has often fallen upon the ground. But there is an appointed season and period of time, beyond which he will not wait for them any more, as we shall see.

The distribution of this earth into several parts, with the different lots and events of them, is nextly to be considered. The first sort the Apostle describes two ways: (1) by its fruitfulness; (2) by its acceptation with God. And this fruitfulness he farther manifests; (1) from the fruit itself which it bears, it is herb, or herbs; (2) from the nature and use of that fruit, it is meet for them by whom it is dressed; (3) the manner of it, it brings it forth. These things we must a little open in their order, as they be in the text.

1. [in non-Latin alphabet], it brings forth [in non-Latin alphabet]. This word properly signifies the bringing forth of a woman that has conceived with child, [in non-Latin alphabet] (Luke 1:31). And so it is constantly used in the New Testament, and not otherwise but only in this place, and James 1:15. [in non-Latin alphabet], in an elegant similitude he compares the work of lust in temptation to an adulterous conception in the womb of the adulteress, when at length actual sin is brought forth. The seeds of it are cast into the mind and will by temptation, where after they are warmed, fomented and cherished, sin that ugly monster comes forth in the world. So is this earth said to bring forth, as a womb that is naturally and kindly impregnated, in its appointed season. And therefore when the Apostle speaks of the other sort, he changes his expression for such a word as may suit a deformed and monstrous production. But the native power of the earth being cherished by the rain that falls on it, brings forth as from a teeming womb, the fruits of those seeds it is possessed withal.

2. It brings forth [in non-Latin alphabet], Generans herbam; the Rhemists render it Grass, causelessly and amiss. The word signifies such green herbs as are usually produced by careful culture, tilling or dressing; such as are for the proper and immediate use of men, and not of their cattle. The same with [in non-Latin alphabet] (Genesis 1:11). All sorts of useful green herbs, whether medicinal or for food, or beauty and ornament.

3. The nature of this herbal fruit is, that it is [in non-Latin alphabet]. Some render it by opportuna, and some by accommoda; meet answers both. Those that use the former word, seem to respect the season wherein it brings forth the fruit. And this is the commendation of it, that it makes no delays but brings forth in its proper time and season, when its owners and tillers have just ground and reason to expect and look for it. And it is an especial commendation of any thing that bears fruit; and what is out of season is despised (Psalm 14). The latter word intends the usefulness and profitableness of the fruit brought forth in what season soever it be. We may comprise both senses, and justly suppose both of them to be intended. The Syriac expresses it by a general word, [in non-Latin alphabet] which is or may be of use. And the fruits of the earth are not profitable unless they are seasonable. So James calls it, [in non-Latin alphabet], the precious fruit of the earth, which the husbandman waits for, until the earth has received the former and latter rain (James 1:7).

Lastly, these herbs thus brought forth are meet, [in non-Latin alphabet], to them by whom it is tilled, or even by whom; or by whom it is also tilled. The particle [in non-Latin alphabet] is not superfluous or insignificant. It declares an addition of culture to the rain. For besides the falling of rain on the earth, there is likewise need of further culture that it may be made fruitful or bring forth herbs seasonably which shall be profitable to men. For if only the rain fall upon it, it will bring forth many things indeed; but if it be not tilled withal, for one useful herb, it will bring forth many weeds. As he speaks in the case of husbandry,

Quod nisi & assiduis terram insectabere rastris, Et sonitu terrebis aves, & ruris opaci Falce premes umbras, votisque vocaveris Imbrem, Heu magnum alterius frustra spectabis Acervum.

The earth must be tilled from its nature and the law of its creation. And therefore Adam was to have tilled and wrought the ground in the garden even before the Fall (Genesis 2:16). And this is the principal concernment of him that intends to live on the field. The falling of rain upon the earth is common to the whole. That which gives a field a peculiar relation to any, is, that he dresseth and fenceth and tilleth it. To these dressers the herbs that are brought forth are said to be meet; they belong to them and are useful for them; [〈 in non-Latin alphabet 〉] may be rendered for whom, or by whom. In the first way, the chief owner of the ground, the Lord of the field or vineyard, is signified. The ground is tilled or manured for his use, and he eats of the fruits of it. In the latter sense, those who immediately work about the ground in the tilling of it are intended. But there is no need to distinguish in this place between owner and dresser. For God as he is the great husbandman is both. He is the Lord of the vineyard, it is his, and he dresseth and pruneth the vines that they may bring forth fruit (John 15).

Thirdly, the ground thus made fruitful receiveth blessing of God. And the blessing of God with respect to a fruitful field is twofold. (1) Antecedent, in the communication of goodness, or fruit-causing virtue to it. The smell of my Son, is as the smell of a field which the Lord has blessed (Genesis 27:27). A field that abounds with blossoms, flowers and fruits yielding a sweet savour, being so made fruitful by the singular blessing of God. But this is not the blessing here intended. For it is supposed that this field is already made fruitful, so as to bring forth useful herbs, and therefore must be antecedently interested in this kind of blessing, without which nothing can thrive or prosper. Therefore (2) God's benediction is taken for a consequent acceptation, or approbation, with care and watchfulness for a farther improvement. The blessing of God is at large described (Isaiah 27:2, 3). And there are three things included in this blessing of a fruitful field. (1) The owning, acceptation or approbation of it. Such a field God owns, and is not ashamed that it should be looked on as his. And this is opposed to the rejection of the barren ground afterwards mentioned; is rejected. (3) The care, watchfulness and diligence that is used about it. God watcheth over such a field or vineyard to keep it night and day that none should hurt it, watering it every moment and purging the branches of its vines, to make them yet more fruitful; opposed to being nigh to cursing, that is wholly neglected or left to salt and barrenness. (3) A final preservation from all evil, opposed to the burning up of the barren earth with the thorns and briars that grow upon it.

These things being spoken only of the ground from where the comparison is taken, the application of them though not expressed to the spiritual things intended is plain and easie.

1. The ground thus dressed, thus bearing fruit and blessed of God, are true and sound believers. So our Savior declares it to be in the interpretation of his own parable to this purpose (Matthew 13). They are such as receive the Word of God in good and honest hearts, and bring forth fruits of it in several degrees. Such as having been ministerially planted and watered, have an increase wrought in them by the grace of God (1 Corinthians 3:6, 7).

2. There is included herein the manner how they bring forth the fruits intended. And that is, that they bring forth in their lives what was before conceived and cherished in their hearts. They have the root in themselves of what they bring forth. So does the word here used signifie, namely, to bring forth the fruit of an inward conception. The doctrine of the Gospel as cast into their hearts, is not only rain but seed also. This is cherished by grace, as precious seed, and as from a natural root or principle in the heart, brings forth precious fruit. And herein consists the difference between the fruit-bearing of true believers, and the works of hypocrites or false professors. These latter bring forth fruits like mushromes, they come up suddenly, have oft-times a great bulk and goodly appearance, but they are only a forced excrescency, they have no natural seed or root in the earth. They do not proceed from a living principle of them in their hearts. The other sort do first conceive, cherish and foment them in their hearts and minds, from where they bring them forth as from a genuine and natural principle. This is on either side fully declared by our Savior himself (Luke 6:43, 44, 45).

3. There are the herbs or fruits intended. These are they which elsewhere in the Scripture are called the fruits of the Spirit, the fruits of righteousness, of holiness and the like. All that we do in compliance with the will of God, in the course of our profession and obedience, is of this kind. All effects of faith and love, of mortification and sanctification, that are holy in themselves, and useful to others, whereby we express the truth and power of that doctrine of the Gospel which we do profess, are the fruits and herbs intended. When our hearts are made holy, and our lives useful by the Gospel, then are we fruitful.

4. These herbs are said to be meet for them by whom or for whom the earth is dressed. As it is neither useful nor safe to press similitudes beyond their principal scope and intention, and to bring in every minute circumstance into the comparison; so we must not neglect what is fairly instructive in them, especially if the application of things one to another, have countenance and guidance given it in other places of the Scripture, as it is in this case. Therefore to clear the application of this part of the similitude, we may observe,

1. That God himself is the great husbandman (John 15:1). And all believers are God's husbandry (1 Corinthians 3:9). He is so the husbandman as to be the sovereign Lord and owner of this field or vineyard, and he puts workmen into it to dress it. This our Savior sets out at large in his parable (Matthew 21:33, &c.). Hence he calls his people, his portion, and the lot of his inheritance (Deuteronomy 32:9). He speaks as though he had given up all the world besides into the possession of others, and kept his people only to himself. And so he has, as to the especial blessed relation which he intendeth.

2. It is God himself who takes care for the watering and dressing of this field. He deals with it as a man does with a field that is his own; this he expresses (Isaiah 5:2; Matthew 21:33, 34). The dispensation of the Word, and the communication of the Spirit to the Church, with all other means of light, grace, and growth depend all on his care, and are all supremely from him, as was showed before. To this end he employs his servants to work and dress it under him, who are labourers together with God (1 Corinthians 3:9), because they are employed by him, do his work, and have the same end with him.

3. This tilling or dressing of the earth which is superadded to the rain, or the mere preaching of the Gospel denoted thereby, may be referred to three heads. (1) The ministerial application of the Word to the souls and consciences of men, in the dispensation of all the ordinances of the Gospel. This is the second great end of the ministry, as the dispensation of the Word in general, as the rain, is the first. (2) The administration of the censures and discipline of the Church. This belongs to the dressing and purging of God's vineyard, and of singular use it is to that end, where it is rightly and duly attended to. And those who under pretence hereof instead of purging the vineyard endeavour to dig up the vines, will have little thanks from him for their diligence and pains. (3) Afflictions and trials. By these he purges his vine that it may bring forth yet more fruit; that is, he tries, exercises, and thereby improves the faith and graces of believers (1 Peter 1:7; Romans 5:3, 4, 5; James 1:2, 3, 4).

4. God expects fruit from this field, which is so his own, and which he so cares for. I looked for grapes (Isaiah 5:2). He sends his servants to receive the fruits of it (Matthew 21:34). Though he stand in no need of us or our goodness, it extends not to him, we cannot profit him, as a man may profit his neighbor, nor will he grow rich with our substance, yet he is graciously pleased to esteem of the fruits of Gospel obedience, the fruits of faith and love, of righteousness and holiness, and by them will he be glorified; Herein is my Father glorified that you bear much fruit (John 15:8; Matthew 5:16).

5. These fruits when they are brought forth, God approves of, accepts, and further blesses them that bear them, which is the last thing in the words. Some think there is no use of these fruits unless they are meritorious of grace and glory. But God's acceptation of them here, is called his benediction, his blessing of them that bring them forth. Now a blessing cannot be merited; it is an act of bounty and authority, and has the nature of a free gift, that cannot be deserved. What does a field merit of him by whom it is watered and tilled when it brings forth herbs meet for his use; they are all but the fruits of his own labor, cost and pains. The field is only the subject that he has wrought upon, and it is his own. All the fruits of our obedience are but the effects of his grace in us. We are a subject that he has graciously pleased to work upon. Only he is pleased in a way of infinite condescension to own in us, what is his own, and to pardon what is ours. Therefore the blessing of God on fruit-bearing believers, consists in three things. (1) His approbation and gracious acceptance of them. So it is said that he had respect to Abel and his offering (Genesis 4:4). He graciously accepted both of his person and of his sacrifice, owning and approving of him, when Cain and his were rejected. So he smelt a savour of rest from the sacrifice of Noah (Genesis 8:21). And to testify his being well pleased therewith, he from there took occasion to renew and establish his covenant with him and his seed. (2) It is by increasing their fruitfulness; every branch in the vine that bears fruit, he purges that it may bring forth more fruit (John 15:2). He multiplies the seed that is sown, and increases the fruits of their righteousness (2 Corinthians 9:10). This is the constant way of God in his covenant dealings, with thriving fruitful Christians; he so blesses them as that their graces and fruits shall more and more abound, so as that they shall be flourishing even in age, and bring forth more fruit to the end. (3) He blesses them in the preparation he has made for to give them an everlasting reward. A reward it is indeed of grace and bounty, but it is still a reward, a recompence of reward. For although it be no way merited or deserved, and although there be no proportion between our works, duties, or fruits and it, yet because they shall be owned in it, shall not be lost nor forgotten, and God therein testifies his acceptance of them, it is their reward.

Where God grants means, there he expects fruit. Few men consider what is the state of things with them, while the Gospel is preached to them. Some utterly disregard it any farther than as it is suited to their carnal interests and advantages. For the Gospel is at present so stated in the world, at least many parts of it, that great multitudes make more benefit by a pretence of it or what belongs to it, and have greater secular advancements and advantages thereby, than they could possibly by the utmost of their diligence and ability in any other way, honest or dishonest, attain to. These esteem it according to their worldly interests, and for the most part no otherwise; they are merchants of souls (Revelation 18:11, 12, 13; 2 Peter 2:3). Some look upon it as that wherein they are really concerned, and they will both take upon themselves the profession of it, and make use of it in their consciences as occasion does require. But few there are who do seriously consider what is the errand that it comes upon, and what the work is God has in hand thereby. In brief, he is by it, watering, manuring, cultivating the souls of men, that they may bring forth fruit to his praise and glory. His business by it, is to make men holy, humble, self-denying, righteous, useful, upright, pure in heart and life, to abound in good works, or to be like himself in all things. To effect these ends, is this holy means suited, and therefore God is justly said to expect these fruits where he grants this means. And if these be not found in us, all the ends of God's husbandry are lost towards us, which what a doleful issue it will have the next verse declares. This therefore ought to be always in our minds while God is treating with us by the dispensation of the Gospel. It is fruit he aims at, it is fruit he looks for, and if we fail herein, the advantage of the whole, both as to our good and his glory, is utterly lost, which we must unavoidably account for. For this fruit God both expects, and will require. This is the work and effect of the Gospel (Colossians 1:6). And the fruit of it is threefold: (1) of persons in their conversion to God (Romans 15:16); (2) of real internal holiness in them or the fruits of the Spirit (Galatians 5:22, 23); (3) the outward fruits of righteousness and charity (2 Corinthians 9:10; Philippians 1:11). These God looks to (Isaiah 5:4; Luke 13:7). And he will not always bear with a frustration. A good husbandman will suffer thorns and other barren trees to grow in the field. But if a vine or fig-tree be barren in his garden, he will cut it down and cast it into the fire. However God will not always continue this husbandry (Isaiah 28; Amos 6:12).

Duties of Gospel obedience are fruits meet for God, things that have a proper and especial tendency to his glory. As the precious fruits of the earth which the husbandman waits for, are meet for his use, that is, such as supply his wants, satisfy his occasions, answer his labor and charge, nourish and enrich him; so do these duties of Gospel obedience, answer all the ends of God's glory which he has designed to it in the world. Hereby, says our Savior, is my Father glorified, if you bring forth much fruit.

And we must enquire how these fruits are meet for God. For (1) they are not so, as though he stood in any need of them to his glory. Our goodness extends not to him (Psalm 16:2). It does not so, as though he had need of it, or put any value on it for its own sake. Hence he rejects all those multiplied outward services which men trusted to, as if they obliged him by them, because without them or their services he is the sovereign possessor of all created beings and their effects (Psalm 50:7, 8, 9, 10, 11, 12). All thoughts hereof are to be rejected; see Job 22:2, 3; chapter 35:7, 8. (2) They are not meet for God, as if they perfectly answered his law. For with respect thereunto, all our righteousnesses are as filthy rags, most unmeet to be presented to him (Isaiah 64:6). And if he should mark what is amiss in us or them, who should stand (Psalm 130:3). Much less (3) are they so meet for him, as that by them we should merit anything at his hand. This foolish presumption is contrary to the very nature of God and man, with that relation between them which necessarily ensues on their very beings. For what can a poor worm of the earth who is nothing, who has nothing, who does nothing that is good, but what it receives wholly from divine grace, favor, and bounty, merit of him who from his being and nature can be under no obligation thereunto, but what is merely from his own sovereign pleasure and goodness?

They are therefore no otherwise meet for God but in and through Christ, according to the infinite condescension which he is pleased to exercise in the Covenant of Grace. Therein does the Lord Christ (1) make our persons accepted, as was that of Abel through faith in him, which was the foundation of the acceptation of his offering (Genesis 4:4; Hebrews 11:4). And this is of grace also; it is to the praise of his glorious grace wherein he makes us accepted in the Beloved (Ephesians 1:6). And (2) he bears and takes away the iniquity that cleaves to them as they proceed from us, which renders them unmeet for God. This was typed out by the plate of gold, wherein was inscribed Holiness to the Lord, that was on the forehead of the High Priest. It was that he might bear the iniquity of the holy things of the people (Exodus 28:36, 37, 38). He bore it in the expiation he made of all sin; and takes it away in the sight of God. And (3) he adds of the incense of his own mediation to them, that they may have a sweet savour in their offering to God (Revelation 8:3). On this foundation it is that God has graciously designed them to sundry ends of his glory, and accepts them accordingly.

For the will of his command is fulfilled thereby; and this tends to the glory of his rule and government (Matthew 7:21). We are to pray that the will of God may be done on earth, as it is in heaven. The glory that God has in heaven from the ministry of all his holy angels, consists in this, that they always, with all readiness and cheerfulness do observe his commands and do his will, esteeming their doing so to be their honor and blessedness. For hereby is the rule and authority of God owned, avouched, exalted; a neglect whereof was the sin and ruin of the apostate angels. In like manner our fruits of obedience are the only acknowledgements that we do or can make to the supreme authority and rule of God over us, as the one law-giver, who has power to kill and keep alive. The glory of an earthly king consists principally in the willing obedience which his subjects give to his laws. For hereby they expressly acknowledge that they esteem his laws wise, just, equal, useful to mankind, and also reverence his authority. And it is the glory of God, when the subjects of his kingdom, do testify to all, their willing cheerful subjection to all his laws, as holy, righteous, and good, by the fruits of their obedience; as also that it is their principal honor and happiness to be engaged in his service (John 15:14). Hereby is our heavenly Father glorified, as he is our great King and law-giver. There is in the fruits of obedience an expression of the nature, power and efficacy of the grace of God, whereby also he is glorified, for he does all things to the praise of the glory of his grace (Ephesians 1:6). In all the actings of lust and sin, in the drought and dust of barrenness, we represent an enmity against him, and contrariety to him, acting over the principle of the first rebellion and apostasy from him. These things in their own nature tend greatly to his dishonor (Ezekiel 36:20). But these fruits of obedience are all effects of his grace, wherein he works in us to will and to do of his own good pleasure. And hereby are both the power and nature of that grace, manifested and glorified. The power of it in making fruitful the barren soils of our hearts, which as under the curse, would of themselves bring forth nothing but thorns and briars. Therefore to cause our hearts to abound in the fruits of faith, love, meekness, and all holy evangelical obedience, is that wherein the power of God's grace is both manifested and magnified (Isaiah 11:5, 6, 7, 8). And they also declare the nature of God. For they are all of them things good, benign, beautiful, useful to mankind, such as give peace, quietness, and blessedness to the souls of them in whom they are, as tend to the restoration of all things in their proper order; and to the relief of the universe laboring under its confusion and vanity (Philippians 4:8). Such I say are all the fruits of holy obedience in believers; such is their nature and tendency, whereby they declare what that grace is from which they do proceed and whose effects they are (Titus 2:11, 12). And hereby is God greatly glorified in the world. They are meet for God and tend to his glory in that they express and manifest the efficacy of the mediation of the Lord Christ in the obedience of his life, and the sacrifice of his death. These he aimed at in them (Titus 2:14; Ephesians 5:25, 26, 27). It is in Jesus Christ that God will be glorified. And this is manifested in the effects of his wisdom and love in his mediation. For hereby do we declare and show forth [〈 in non-Latin alphabet 〉], the virtues of him who has called us (1 Peter 2:9), or the efficacious power of the mediation of Christ, which these fruits are the effects and products of. We do not only declare the excellency and holiness of his doctrine, which teaches these things, but also the power and efficacy of his blood and intercession, which procure them for us and work them in us. God is glorified hereby in that some return is made to his goodness and love. That a creature should make any return to God, answerable or proportionable to the effects of his goodness, love and bounty towards it, is utterly impossible. And yet this men ought to take care about and satisfy before they talk of a farther merit. For what can we properly merit at his hands, whose precedent bounty we come infinitely short of answering or satisfying, in all that we can do? But this of fruitfulness in obedience is the way which God has appointed, whereby we may testify our sense of divine love and goodness, and express our gratitude. And hereby do our fruits of righteousness redound to the glory of God. God in and by them does extend his care, goodness and love to others. It is his will and pleasure that many who belong to himself in an especial way, and others also among the community of mankind, should sometimes be cast into, and it may be always to be in a condition of wants and straits in this world. To take care of them, to provide for them, to relieve them, so as they also may have an especial sense of his goodness, and be instrumental in setting forth his praise, is incumbent on him who is the great provider for all. Now one signal way whereby he will do this, is by the fruits of obedience brought forth in others. Their charity, their compassion, their love, their bounty, shall help and relieve them that are in wants, straits, sorrows, poverty, imprisonment, exile, or the like. And so it is in all other cases; their meekness, their patience, their forbearance, which are of these fruits, shall be useful to others, under their weaknesses and temptations. Their zeal, their labor of love in teaching and instructing, or preaching the Word, shall be the means of the conviction and conversion of others. So does it please God by these fruits of obedience in some, to communicate of his own goodness and love, to the help, relief, succor and redress of others. For those so relieved do, or at least ought, to look on all as coming directly from God. For it is he who not only commands those who are the means of their conveyance to them, to do what they do, but he directly works it in them by his grace, without which, it would not be. And all this redounds to the glory of God. This our Apostle expresses at large (2 Corinthians 9:12, 13, 14, 15). For the administration of this service (that is, the charitable and bountiful contribution of the Corinthians to the poor of the church of Jerusalem) not only supplies the wants of the saints themselves, (the thought whereof might give great satisfaction to the minds of men benign and compassionate, namely, that they have been able to relieve others) but it is abundant also by many thanksgivings to God. It has this effect upon the minds of all that are concerned in it, or do know of it, to cause them to abound in thanks and praise to God. And he shows both the grounds whereon, and the way whereby this praise is so returned to God. For they consider not merely what is done, but the principle from where it does proceed. While by the experience of this ministration they glorify God for your professed subjection to the Gospel. This in the first place affects them greatly, that whereas before they had only heard it may be a report, that you or some of you were converted to the faith of the Gospel, they had now by this ministration, that is, the relief of bounty communicated to them, such an evidence and assurance, that with one consent they gave praise and glory to God for the work of his grace towards them.

And indeed this usually is the first thing which affects the minds of any of the Saints of God in any relief that God is pleased to hand out to them by the means of others. They admire and bless God in and for his grace towards them by whose kindness and compassion they are relieved. So is God glorified by these fruits. And the second ground of their praises was, the liberal distribution to themselves, as they found by experience, and to all men, as they were informed and believed. The ministration its self testified their faith and obedience to the Gospel, but the nature of it, that it was liberal and bountiful, evidenced the sincerity and fruitfulness of their faith, or the exceeding grace of God in them, v. 14. They saw hereby that there was not an ordinary or common work only of grace on these Corinthians engaging them into a common profession, and the duties of it, which yet was a matter of great thankfulness to God; but that indeed the grace of God exceedingly abounded in them, which produced these fruits of it in so plentiful a manner. And with respect hereunto also was praise peculiarly rendered to God. Hereunto also the Apostle adds a double way whereby God was glorified distinct from the direct attribution of praises to him. And by their prayer for you, which long after you, for the exceeding grace of God in you; that is, by both these ways they glorify God, both in their prayers for a supply of divine grace and bounty to them by whom they were relieved, and in their enflamed love towards them, and longing after them, which was occasioned only by their relief; but the real cause, motive, and object of it, was the exceeding grace of God in them, which was evidenced thereby. And by both these duties, God is greatly glorified. Hence the Apostle concludes the whole with that [〈 in non-Latin alphabet 〉] of triumphant praises to God, Thanks be to God for his unspeakable Gift. This, says he, is a gift that cannot be sufficiently declared among men, and therefore God is more to be admired in it. And the Apostle presseth the occasion of their joint thankfulness in a word that may include both the grace of God given to the Corinthians enabling them to their duty, and the fruit of that grace in the bounty conferred on the poor Saints; both of them were the gift of God, and in both of them was he glorified. And in this regard especially, are the fruits of our obedience to the Gospel, meet for him by whom we are dressed; that is, have an especial tendency to the glory of God. Hence is that caution of the Apostle, Chap. 13. 16. But to do good and communicate, forget not, for with such sacrifices God is well pleased. Our prayers and praises also, as he declares in the verse foregoing, are sacrifices to God, and accepted with him, ver. 15. Our whole obedience is our reasonable sacrifice, is a sacrifice acceptable to God (Romans 12:1). Yes, but in these fruits of benignity, bounty, charity, doing good, and communicating largely and liberally, God is in a peculiar manner well pleased and satisfied, as smelling a savour of rest through Christ in such sacrifices.

And I might here justly take occasion at large to press men to an abundant fruitfulness in this especial kind of fruit-bearing, but that the nature of our discourse will not admit it.

(6) They are meet for God, because they are as the first-fruits to him from the creation. When God took and rescued the Land of Canaan, which he made his own in a peculiar manner, out of the hands of his adversaries, and gave it to his own people to possess and inherit, he required of them that on their first entrance thereunto, they should come and present him with the first of all the fruits of the earth, as an acknowledgement of his right to the land, and his bounty to them (Deuteronomy 26:1, 2, 3, 4, 5, 6, 7, 8) &c. The whole creation did by sin as it were go out of the possession of God, not of his right and power but of his love and favor: Satan became the god of this world, and the whole of it lay under the power of evil. By Jesus Christ he rescues it again from its slavery and bondage to Satan. But this he will not do all at once, only he will have some first-fruits offered to him as an acknowledgement of his right, and as a pledge of his entering on the possession of the whole. And God is greatly glorified in the presenting of these first-fruits, at the recovery of the creation to himself, which is a certain pledge of vindicating the whole from its present bondage. And it is believers that are these fruits to God (James 1:18). Of his own will begat he us, with the Word of Truth, that we should be a kind of first-fruits of his creatures. But we are not so, but in our fruitfulness. Thereby it is that there is a revenue of glory and praise returned to God from this lower part of the creation, without which it bears nothing but thorns and briars in his sight. In these therefore and the like things consists the meetness of our fruits of obedience to God, or his glory. Again,

Where ever there are any sincere fruits of faith and obedience found in the hearts and lives of professors, God graciously accepts and blesses them. Nothing is so small, but that if it be sincere he will accept; and nothing so great but he has an overflowing reward for it. Nothing shall be lost that is done for God, a cup of cold water, the least refreshment given to any for his sake, shall be had in remembrance. All we have and are, is antecedently due to him, so as that there can be no merit in any thing we do. But we must take heed lest while we deny the pride of merit, we lose not the comfort of faith as to acceptance of our duties. It is a fruit of the mediation of Jesus Christ that we may serve God without fear in righteousness and holiness all our days. But if we are always anxious and solicitous about what we do, whether it be accepted with God or no; how do we serve him without fear? This is the worst kind of fear we are obnoxious to, most dishonorable to God, and discouraging to our own souls (1 John 4:18). For how can we dishonour God more than by judging that when we do our utmost in sincerity in the way of his service, yet he is not well pleased with us, nor does accept of our obedience? Is not this to suppose him severe, angry, always displeased, ready to take advantage, one whom nothing will satisfie? Such thoughts are the marks of the wicked servant in the parable (Luke 19:20, 21, 22). Where then is that infinite goodness, grace, condescension, love, compassion, which are so essential to his nature, and which he has declared himself so to abound in? And if it be so, what use is there of the mediation and intercession of Jesus Christ? What benefit in the promises of the Covenant? And what is there remaining that can encourage us in and to duties of obedience? Merely to perform them because we cannot, we dare not do otherwise, a servile compliance with our conviction, is neither acceptable to God, nor any ways comfortable to our own souls. Who would willingly lead such a life in this world, to be always labouring and endeavouring, without the least satisfaction that what he does will either please them by whom he is set on work, or any way turn to his own account? Yet such a life do men lead who are not persuaded that God graciously accepts of what they sincerely perform. A suspicion to the contrary arises up in opposition to the fundamental principle of all religion, He that comes to God must believe that he is, and that he is the Rewarder of all them that diligently seek him (Hebrews 11).

This is the first principle and foundation of all religious worship, which if it be not well and firmly laid in our hearts, all our supplication will be in vain. Now unless we do believe that he does accept and bless our duties, we cannot believe that he is such a Rewarder, or as he expressed it in the Covenant with Abraham, an exceeding great reward. But he has descended to the lowest instances, of a little goats hair to the tabernacle, a mite into the treasury, a cup of water to a disciple; to assure us that he despises not the meanest of our sincere services. But this must be spoken to again on verse 9, and therefore I shall not here farther confirm it.

Some perhaps will say, that their best fruits are so corrupted, their best duties so defiled, that they cannot see how they can find acceptance with so holy a God? Every thing that proceeds from them is so weak and infirm that they fear they shall suffer loss in all. And this very apprehension deprives them of all that consolation in the Lord which they might take in a course of holy obedience. I answer (1) This consideration of the defilements of sin that adhere to the best of our works or duties, excludes all merit whatever, and it is right it should do so. For indeed that cursed notion of the merit of good works, has been the most pernicious engine for the ruin of men's souls, that ever Satan made use of; for on the one hand many have been so swollen and puffed up with it, as that they would not deign in any thing to be beholding to the grace of God, but have thought heaven and glory as due to them for their works, as hell is to other men for their sin, or the wages of a hireling to him for his labor, which cries to heaven against the injustice of them that detain it. Hence a total neglect of Christ has ensued. Others convinced of the pride and folly of this presumption, and notwithstanding the encouragement to fruitful obedience which lies in God's gracious acceptation and rewarding of our duties, have been discouraged in their attendance to them. It is well therefore where this notion is utterly discarded by the consideration of the sinful imperfection of our best duties: so it is done by the Church (Isaiah 64:6; Romans 2:21). (2) This consideration excludes all hopes or expectation of acceptance with God upon the account of strict justice. If we consider God only as a Judge pronouncing sentence concerning us and our duties according to the law, neither we nor any thing we do can either be accepted with him or approved by him. For as the Psalmist says concerning our persons, If you Lord mark what is done amiss, O Lord who can stand! and prays, Enter not into judgement with your servant, O Lord, for in your sight shall no flesh living be justified. So it is with respect to all our works and duties of obedience, not any one of them can endure the trial of God as judging by the law, but would appear as a filthy thing. While therefore persons are only under the power of their convictions, and are not able by faith to take another view of God and his dealings with them, but by the law, it is impossible that they should have any comfortable expectation of the approbation of their obedience.

Therefore that we may be perswaded of the gracious acceptation of all our duties, even the least and meanest that we do in sincerity, and with a single eye to the glory of God, and that our labor in the Lord should not be lost, we are always to have two things in the eye and view of our faith: (1) The tenor of the covenant wherein we walk with God. God has abolished and taken away the Covenant of Works by substituting a new one in the room thereof, and the reason why he did so, was because of a double insufficiency in the law of that covenant to his great end of glorifying himself in the salvation of sinners. For (1) it could not expiate and take away sin, which must be done indispensably, or that end could not be obtained: this our Apostle asserts as one reason of it (Romans 8:3), and proves at large in this Epistle afterwards. (2) Because it neither did nor could approve of such an obedience, as poor sanctified sinners were able to yield to God; for it required perfection, when the best which they can attain to in this life is but sincerity. What then! Do we make void the law by faith? Does not God require perfect righteousness of us? The righteousness which the law originally prescribed? Yes he does do, and without it the curse of the law will come upon all men whatever. But this also being that which in ourselves we can never attain to, is provided for in the new covenant, by the imputation of the righteousness of Christ to them that do believe. So the Apostle expressly states the matter (Romans 10:3, 4, 5, 6). On this supposition, God in this covenant has provided for the acceptance of sincere though imperfect obedience, which the law had no respect to. The sum is, that his acceptance now shall be suited to the operation of his grace. He will crown and reward all the actings of his own grace in us; whatever duty therefore is principled by grace, and done in sincerity, is accepted with God according to the tenor of this covenant. This therefore we are always to eye and consider as the bottom of the acceptance of our imperfect, weak, unworthy services. (2) To the same end is the mediation of Christ to be considered in an especial manner; without respect to him, neither we nor any thing we do is approved of God. And a double regard is in this matter always to be had to him and his mediation; (1) that by one sacrifice he takes away all that is evil or sinful in our duties; whatever is of real defilement, disorder, self in them, whereby any guilt might be contracted or is so, he has born it and taken it as to its legal, all away. Whatever therefore of guilt does unavoidably adhere to or accompanies our duties, we may by faith look upon it as so removed out of the way by the sacrifice and mediation of Christ, as that it shall be no hindrance or obstruction to the gracious acceptation of them. (2) Whereas all that we do, when we have used our utmost endeavors by the assistance of grace, and setting aside the consideration of what is evil and sinful from the principle of corrupted nature remaining in us, is yet so weak and imperfect, and will be so while we are but dust and ashes dwelling in tabernacles of clay, as that we cannot apprehend how the goodness which is in our obedience should extend itself to God, reach to the throne of his holiness, or be regarded by him, the merit of our Lord Jesus Christ does so make way for them, put such a value on them in the sight of God, as that they receive approbation and blessing from him; for in Jesus Christ we are complete, and God makes both us and our duties accepted in the beloved. The consideration hereof added to the former, may firmly assure the mind and conscience of every true believer concerning the gracious acceptation of the least of their holy duties, that are performed in sincerity. And this they have in such a way as (1) to exclude merit and boasting; (2) to keep them in a holy admiration of God's grace and condescension; (3) to make them continually thankful for Christ and his mediation; (4) to yield to themselves comfort in their duties and encouragement to them.