It is impossible, ανακαινιζειν, ‘to renew.’ The construction of the word is defective, and must be supplied; ce may be added, ‘to renew themselves.’ It is not possible they should do so; or τινας; that some should, that any should renew them, and this I judge to be intended. For the impossibility mentioned respects the duty and endeavours of others. In vain shall any attempt their recovery by the use of any means whatever. And we must inquire what it is to be renewed, and what it is to be renewed again.
Now, our avaxaiviopoe, is the renovation of the image of God in our natures, whereby we are dedicated, παλιν, ‘again,’ unto him. For as we had lost the image of God by sin, and were separated from him as things profane, this ανακαινίσμος respects both the restoration of our nature, and the dedication of our persons to God. And it is twofold.
First. Real and internal in regeneration and effectual sanctification. ‘ The washing of regeneration, and the renewing of the Holy Ghost,’ Tit. i. 5; 1 Thess. v. 23. But this is not that which is here intended. For this these apostates never had, and so cannot be said to be renewed again unto it. Forno man can be renewed again unto that _ which he never had.
Secondly. It is outward in the profession and pledge of it. Wherefore, renovation in this sense consists in the solemn confession of faith and repentance by Jesus Christ, with the seal of baptism received thereon. For thus it was with all those who were converted unto the gospel. Upon their profession of repentance towards God, and faith in our Lord Jesus Christ, they received the baptismal pledge of an inward renovation, though really they were not partakers thereof. But this estate was their ανακαινίσμος, ‘ their renovation.’ From this state they fell totally, renouncing him who is the author of it, his grace which is the cause of it, and the ordinance which is the pledge thereof.
Hence it appears what it is, παλιν ανακαινιζειν, ‘to renew them again.’ It is to bring them again into this state of profession by a second renovation, and a second baptism as a pledge thereof. This is determined to be impossible, and so unwarrantable for any to attempt. And for the most part such persons do openly fall into such blasphemies against, and engage, if they have power, into such persecution of the truth, as that they themselves give sufficient direction how others should behave themselves towards them. So the ancient church was satisfied in the case of Julian. This is the sum concerning what is affirmed of these apostates, namely, that it is impossible to renew them unto repentance, that is, so to act towards them as to bring them to that repentance whereby they may be instated in their former condition.
Hence sundry things may be observed for the clearing the apostle’s design in this discourse. As,
1. Here is nothing said concerning the acceptance or refusal of any upon repentance, or the profession thereof after any sin, to be made by the church, whose judgment is to be determined by other rules and circumstances, And this perfectly excludes the pretence of the Novatians from any countenance in these words. For whereas they would have drawn their warrant from hence, for the utter exclusion from church communion of all those who had denied the faith in times of persecution, although they expressed a repentance, whose sincerity they could not evince; those only are intended, who neither do, nor can come to repentance itself, nor make a profession of it, with whom the church had no more to do. [{ is not said that men whoever thus fell away, shall not upon their repentance be admitted into their former state [ἢ the church; but that such is the severity of God against them, that he will not again give them repentance unto life.
ving fallen into any great sin, or any course in sinning, and that after light, convictions, and gifts received and exercised, who desire to repent of their sins, and endeavour after sincerity therem. Yea, such a desire and endeavour exempts any one from the judgment here threatened.
There is, therefore, in it that which tends greatly to the encouragement of such sinners. For, whereas it is here declared concerning those who are thus rejected of God, that it is impossible to renew them, or to do any thing towards that which shall have a tendency to repentance; those who are not satisfied that they do yet savingly repent, but only are sincerely exercised how they may attain thereunto, have no concern in this commination, but evidently have the door of mercy still opened unto them. For it is shut against those who shall never endeavour to turn by repentance. And although persons so rejected of God, may fall under convictions of their sin attended with despair, which is unto them a foresight of their future condition, yet as unto the least attempt after repentance on the terms of the gospel, they do never rise up unto it. Wherefore, the impossibility intended, of what sort soever it be, respects the severity of God, not in refusing or rejecting the greatest sinners, which seek after and would be renewed unto repentance, which is contrary unto innumerable of his promises; but in the giving up such sinners as these here mentioned are, unto that obdurateness and obstinacy in sinning, that blindness of mind, and hardness of heart, as that they neither can, nor shall ever sincerely seek after repentance, nor may any means according to the mind of God be used to bring them thereunto. And the righteousness of the exercise of this severity is taken from the nature of this sin, or what is contained in it, which the apostle declares in the ensuing instances.
Ver. 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 befal 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 vain. For the church is a vine or vineyard, and God is the husbandman, John xv. 1; Isa. v. 1—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 im a particular inquiry, what it is which the word for, whereby these verses are annexed and continued unto the preceding, doth peculiarly and immediately respect; con- - cerning 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 whence it is they come unto such a woeful 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 hath immediate respect unto what he hath declared in the beginning of the chapter, ver. 1, 3, concerning his design to carry them on unto perfection. But there is no need that we should restrain his purpose to either of these intentions, exclusively of the other; yea, 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 any thing material to be observed concerning these words im 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 δι’ ove is by the Syriac rendered pron dum, propter quos, ‘for whom:’ all others read per quos, or a quibus, ‘ by whom;’ only ours mark ‘for whom’ in the margin, which indeed 15 the more usual signification of δια with an accusative case. But that is not unfrequently put for the genitive. And although this be not usual in other authors, yet unquestionable instances of it may be given, and amongst them, that of Demost. Olint. 1, is eminent. Ka Sewoet τὸν τροπον δι’ ὃν peyac yeyovey αἀσϑενης ὧν ToKarapyac Φιλιππος, ‘ 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 inquire afterwards.
Ver. 7, 8.—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 briers is rejected, and is nigh unto cursing, whose end ts to be burned.
Some things must be observed concerning this similitude in general before we inquire into the particular parts of it. I. The αποδοσις, or application of it, is left included in the προτασις, or proposition of the similitude itself, and is not expressed. A description is given of the earth, by its culture, and by its 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 1s compendious, so it is plain and instructive, because the analogy bes 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 unto 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 onthe 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 doth not lie neglected, whilst 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, ora 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 briers, 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 unto this blessing from God, (whence 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, inquiry must be made into the especial design of the apostle in them, with respect unto 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, Isa. v. 7. 8. Hereunto he sent all his ministers, ‘ and last of all, his Son,’ Matt. xxi. 85—37; Jer. ii. 21. And to them he calls, ‘ O earth, earth, earth, hear the word of the Lord,’ Jer. xxi. 29. Uponthis earth, the rain often fell, in the ministerial dispensation of the word unto that church and people. With respect hereunto, Christ says unto them, ποσακις; ‘ How often would I have gathered thy children,’ Matt. xxi. 37, as here the rain is said to fall πολλακις, * 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 sw, that is, Soravnv, as the LX X. render the word, ‘ herb,’ meet for him that made and blessed it, Gen. i. 11. And these were still to be continued the vineyard of God, a field which he cared for. This was that gospel church gathered from among 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, Rom. xi. 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 fora season embraced its profession fell off again unto their Judaism. All these, the apostle compares unto 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, maxsn ὙΤΥΤῚ pp, Gen. ut. 18, ἀκανθας και τριξολοὺυς avarede, as the LXX. renders it, the very words here used by the apostle, ‘ it beareth thorns and briers.’ 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 briers. ‘The best of them was as a brier, 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 vii. 4. So God threatened, that when he rejected his vineyard, it should bring forth ‘ briers and thorns,’ Isa. v. 6,
And of these unbelieving and apostate Hebrews of this barren earth the apostle affirmeth three things.: |
1. That it was αδοκιμος; ‘ 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 briers were come upon their altars, so that both their persons and and worship were rejected of God.
2. It was nigh unto cursing. And this curse which it was now very nigh unto, had in it, 1. Barrenness; and 2. An unalterable and irrevocable destination unto destruction. 1. It had in it, barrenness. Por this church of the Jews, made up now of infidels and apostates, was represented by the fig-tree cursed by our Saviour, Matt. xxi. 19, ‘He said unto it, Let no fruit grow on thee, henceforward for ever, and presently the fig-tree withered away.’ After this time, the gospel having been sufficiently tendered unto them, and rejected by them, there was no more of saving faith, repentance, or obedience, nothing that was acceptable unto God, in holiness or worship, ever found amongst them tothisday. Many Jews were after this converted, but the church of the Jews never bare any more fruits unto God. And 2. They were devoted unto destruction. The close of the Old Testament, and therein of the immediate solemn revelation of God unto 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,’ Mal. iv. 6. He would make it a thing anathematized, or sacredly devoted unto destruction εν bes bay Γ.
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 unto was Jericho. This, therefore, God anathematized, or devoted to perpetual destruction, with a curse upon him that should attempt its re-edification, Josh. vi. 17. The whole land thereby was alienated from its former possessors, and devoted unto 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 unto it, and be devoted to desolation.
3. The end of all this was, that this earth should be burned. An universal desolation, according to the prediction of our Saviour, by fire and sword, representing the eternal vengeance to which they were liable, and which 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 unto these Hebrews; and he adds this scheme or delineation of the present and approaching condition of that apostatized church, to give terror unto the commination that he gave unto unprofitable professors. But whereas all things unto the very last, happened unto them in types, and the condition of the churches of thegospel, is represented in their sin and punishment; and whereas the things reflected on, are such as it is the common and constant concern of all professors heedfully to consider, I shall open the words in the whole latitude of their signification, as they are peculiarly instructive unto us.
1. The subject of the proposition in the similitude, is the earth, ἡ yn; 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 Saviour, wherein he expressed the word of the gospel as preached, by seed, and compares the hearers of it unto several sorts of ground whereinto that seed is cast. And the allusion is wonderfully 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 unto, it is but the actuating of the vital seed from whence they do proceed. So is the word of the gospel unto all spiritual life, 1 Pet. i. 23. And believers, because of their growth, increase, and fruit, from this vital principle or ae of the word, are called vines, plants of God’s planting, and the
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 hath 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 itself upon the earth,’ Gen. i. 11, 12. The earth alone hath a passive power to be made fruitful, it hath 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 unto 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 Ocov yewpywov, 1 Cor. iil. 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 xv. 1, by whom it is dressed and pruned.
3. The earth, by and of itself, in the state wherein it is, brings forth nothing that is good er 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 itself but thorns, briers, and noxious weeds, at least those in such abundance as to choke and corrupt all the remainders of useful seeds and plants init. 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, without divine culture, will bring forth no fruits of righteousness that are acceptable unto God. All that of themselves they can bring forth, are noxious weeds. Among the weeds of unmanured earth, some are painted with alluring colours, 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
Obs. I. The minds of all men by nature are universally and equally barren, with respect to fruits of righteousness and holiness, meet for and acceptable unto God.—They are all as the earth under the curse. There is a natural difference among men as unto 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 unto gentleness, sobriéty, 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, whilst others lie immersed in all vicious 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 unto a principle of living unto God, is equally corrupted in all. There are no more sparks or relics 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.
AN EXPOSITION OF THE (7 Lee
thing 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 unto 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 unto it—it drinketh it in.
1. The thing itself is rain. This is that whereby alone the earth, otherwise dry and barren, is impregnated and made fruitful. For a communication of moisture is absolutely requisite to apply the nourishing virtue of the earth unto the radical principles of all fruits whatever; and therefore, before any rain did fall, God caused a vapour to arise, which supplied the use of it, and watered the earth, Gen. 11. 6. So the Poet expresseth it:
Tum Pater omnipotens foecundis imbribus ether, Conjugis in gremium late descendit et omnese
And ὕετος 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 teroc exceeds ouEpoc, as Aristotle ob-
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 Egypt, where the seed was sown and watered with the foot; but that it was a land of ‘ hills and valleys, and did drink water of the rain of heaven,’ Deut. xi. 10, 11. And they had commonly two seasons of it, the former whereof they called rm, Joreh, and the latter, wpb, Malcosh, Deut. xi. 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 unto 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, Josh. 11. 15; 1 Chron. xii. 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 passover at Gilgal on the fourteenth of that first month, ch. v. 10. Whilst they had these rains in their proper seasons, the land was fruitful; and it was by withhold- -ing 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, woAAaxkie, often on this earth.
3. Again. The earth is said to drink in the rain. The expression is metaphorical, but common: ἡ yn weAawa wwe. And the allusion is taken from living creatures, who by drinking take m water into their inward parts and bowels. To do thus is peculiar unto the earth. If the rain falls upon rocks or stones, it runs off from them, it hath 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 to suck in, as it were, these moistening rains that fall upon it, until it be even inebriated, Ps. Ixv. 10, ‘ Thou visitest the earth, and waterest it: thou waterest the ridges thereof abundantly, thou settlest the furrows thereof.’ my rvabn, ‘thou inebriatest or makest drunk the furrows thereof.’
This is the προτασις or proposition of the similitude. The azodoare is included in it, that is, the application of it unto 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 orrain. But this rain is said to fall often on the earth, yea upon that earth which continueth 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 on them. It is, therefore, the administration of the word that is intended. And in other places, the doctrine of the Scripture is-frequently compared unto rain and watering, Deut. xxx. 2, ‘ My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon -the tender herb, as the showers upon the grass.’ And where God denies his word unto any people, he says, ‘ upon them there shall be no rain,’ Zech. xiv. 17. And hence, yu, ‘ to drop,’ as the rain doth, is an expression for prophesying or preaching, Ezek. xxi. 2; Amos vu. 16, the showers whereof are sometimes more soft and gentle, sometimes more earnest and pressing. And those words, mya muy mana pa, Ps. | Ixxxiv. 7, because of the ambiguity of the words, and the proportion that is between the things, are fendered 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 unto 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 unto 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 cpncern of these Hebrews, which was laid open before, or unto the ordinary dispensation of the gospel. In the first way, it regards and expresseth the frequent addresses made unto 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 unto it by that of Christ himself; concerning which, see our exposition of ch.1. 1. And concerning this whole ministry it is, that our Saviour so expostulates with them, Matt. xxii. 87, ‘How often would I have gathered your children!’
AN EXPOSITION OF THE 2 {cu.
And this also he at large represents in the parable of the householder and his vineyard, with the servants that he sent unto it, from time to time, to seek for fruit, and last of all his Son, Matt. xxi. 33—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 unto them who continue utterly barren and unhealed, who are therefore left unto fire and destruction. But as it is the natural property of the earth to re-.
ceive 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 unto 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 unto them, do obstinately refuse and reject it; but the hearers in common are said to drink it in, and the other sort shail not escape the judgment which is appointed for them. And thus far things are spoken in general, what 1s common unto both those sorts of hearers which he afterwards distinctly insists upon. The word of the gospel, in the preaching of it, being compared unto rain, we may observe that,
Obs. II. The dispensation of the word of the gospel unto men, Is an effect of the sovereign power and pleasure of God, as is the giving | of rain unto the earth.—There is nothing in nature that God assumeth more into his prerogative than this of giving rain. The first mention of it in the world, is in these words, ‘The Lord God hath not caused it to rain upon the earth,’ Gen. 11. 5. *All rain is from the Lord God, who causeth 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 xiv. 17. Our Saviour also makes it an argument of his goodness, that he ‘causeth his rain to fall,’ Matt. v. 46. And whatever thoughts we have of the commonness of it, and whatever acquaintance men suppose they have with its causes, yet God distinguisheth 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 giveth rain,’ Jer. v. 24. ‘ Are there any among the vanities of the Gentiles that can cause rain, or can the heavens give showers?’ Jer. xiv. 22. And he exerciseth _his sovereignty in the giving of it, Amos iv. 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 unto one city to drink water.’, And thus is it absolutely unto the dispensation of the gospel to nations, cities, places, persons: it is God’s disposal alone, and he useth a distinguishing ~ sovereignty therein. He sendeth his word unto 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 giveth 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. As, '
_ 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 unto 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, Rom. ix. 11, and the election must obtain, ch. xi. 5, 6. So the Lord Christ prayed that his Father would take care of all those that he had given unto him, (who were his own by election, ‘Thine they were, and thou gavest them unto me,’) and sanctify them by his word, John xvu. 17. In pursuit of his own purpose, and in answer unto that prayer of our Lord Jesus, he wili 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 xvii. 9,10. They were his people by eternal designation, antecedently unto their effectual vocation, and therefore he will have the word preached unto 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 Tim. 1. 10. That they might be called and saved, was the work he was sent upon. For ‘whom hedoth predestinate, them he also calleth,’ Rom. viii. 30. Predestination is the rule of effectual vocation: all, and only they, are so called by the word, who are predestinated. So speaks our Saviour also, ‘ I have other sheep which are not of this fold: them also I must bring, and they shall hear my voice,’ John x. 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 unto him. But he had other sheep also, even all his elect among the Gentiles; and, saith 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 hearmg of his voice, or the preaching of the word. In that sovereignty, therefore, which God useth 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 hath 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 hath any of his elect to be brought forth in the world, he will provide that the gospel of peace be preached unto 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 xvi. 14, 15, And a whole country may fare the better for one city, and a whole city for some part of it, as Micah v. 7. God concealeth this secret design under promiscuous outward dispensations. For he obligeth those by whom the word is preached, to declare his mind therein unto all men indefinitely, leaving the effectual work of his grace in the pursuit of his purpose unto himself; ‘whence they believe who are ordained to eternal life, and those are added to the church that are to be saved,’ Acts ii. 47; Acts xii. 48. Besides God hath other ends also in the sending of his word, though this be the principal. For by it he puts a restraint unto 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 elory of his justice in their condemnation. Coming and speaking to them, he leaves them without pretence or excuse, John xv. 22. Yet will I not say that God sends the word for any continuance for these ends and designs only. Fora short time he may do so, as our Saviour, sending forth his disciples to preach, supposeth that in some place their message may be totally rejected; and thereon appointeth 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. Wherefore God doth not so send it for their sakes alone. But on the other side, I dare say, that where God doth 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, to which 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 doth not pass up and down the world by chance, as we know in how great variety it hath 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 hath respect only unto the purpose of his own eternal grace. a
2. He doth, 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: “ Whosoever 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 δ᾽ Rom. x. 13—15, that is, by God himself; for neither doth the apostle discourse, nor hath he any occasion in that place to discourse, concerning the ordinary call of persons unto an office in the church, whereunto the ministry of the church itself is required. But he treats of preaching the gospel in general unto 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 unto all the world, by the luminaries of heaven, wherein the ministry of men hath no place, Rom. x. 18. Wherefore the preaching of the gospel depends absolutely on the sovereign pleasure of God in sending men unto that work; for how should they preach except they be sent? And he doth send them,
First. By endowing them with spiritual gifts, enabling them unto 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 unto them whom he sends by Jesus Christ, Eph. iv. 7, 8, &c., and these gifts are a sort of especial, peculiar, yea supernatural abilities, whereby men are fitted to, and enabled for the dispensation of the gospel. It is sad to consider what -woeful 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 tosome 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 not. But these vanities of the Gentiles cannot give rain; the preaching of the gospel, as unto its proper ends, depends only on God’s sending. hen they betake themselves to their work, they find themselves at a loss for God’s mission, at least they do so unto whom they pretend to be sent. Ispeak it not, as though outward order, and a due call, were not necessary in a church unto the office of a teacher; but only to show that all order without a concurrence of the divine vocation, is pf no validity or efficacy. Now the dispensation of these spiritual gifts, without which the rain of the doctrine of the gospel falleth not, depends solely on the sovereignty of God. ‘ The Spirit divideth unto pvery one as he pleaseth,’ 1 Cor. xii. 11. And it is evident that he foth 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 pvident that God doth not always and regularly communicate them unto those who are so prepared; no, though they were acquired in a jational way, in order unto 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 whilst 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 unto, but generally fixed on persons of another condition and more ordinary capacity. Some of the wise and learned were chosen, 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 unto 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 obligeth himself to no rules of such preparations or qualifications on our part. Nay, which is yet farther, he walks not herein in the steps of his own sanctifying and saving grace. But as he worketh that grace in the hearts of many, on whom he bestows not those gifts which are needful to enable men unto the dispensation of the gospel, so he bestows those gifts on many, unto 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 unto 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 unto this part of God’s call will keep up a ministry, and so make a preaching of the gospel, itis but a lifeless image of the true dispensation of it. Secondly. This communication of gifts unto 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 unto 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 unto 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 unto us under one instance only. But these must one day answer for their disobedience unto the heavenly call. But ordinarily that inclination and disposition unto 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 unto him, and his call thereby to preach the gospel, immediately he conferred not with flesh © and blood, but went into Arabia about his work, Gal. 1. 16,17. He would not so much as attend or hearken unto 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 im 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,
Obs. III. God so ordereth things in his sovereign unsearchable providence, that the gospel shall be sent unto, and in the administration of it shall find admittance into what places, and at what times, seems good unto 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 unto the counsel and purpose of God in this matter. And there are also examples, manifesting how small occasions he hath turned into great and signal use herein. But what hath been spoken may suffice to evince who is the Father and Author of thisrain. And how this consideration may be improved unto 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 hence observe,
Obs. IV. That it is the duty of those unto whom the dispensation of the word is committed of God, to be diligent, watehful, instant in their work, that their doctrine may, as it were, continually drop and distil upon their hearers, that the rain may fall often on the earth.— So hath God provided, that ‘the ridges of it may be watered abundantly, to make it soft (or dissolve it) with showers, and so he blesseth the springing thereof,’ Ps.lxv. 10. In a hot, parching, and dry season, one or two showers do but increase the vehemence 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 unto them, would not be diverted from a constant attendance unto it by any other duty, much less any other occasion of life, Acts. vi. 4. See what a charge our apostle ‘gives unto Timothy to this purpose, 2 Tim. iv. 1, 2,3. And a great example hereof we have in the account he gives concerning his own ministry in Asia, Acts xx. 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 unto. 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. ΑἹ] places were alike to him, and all assemblies small or great, so he might have advantage of communicating unto them the knowledge of God in Christ. And, 3. What did he so declare unto 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 unto 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 unto 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 unto 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 befel 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 unto 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 ἂρ are not able to come up unto him; but yet certainly it is our duty to follow him, though haud passibus quis, and to conform ourselves unto him according to our opportunity and ability. J 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 supposed themselves to relate unto? 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 continally 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 unto them. Yea, but our apostle gives — this whole account concerning himself unto the ordinary bishops οὗ the house of Ephesus, ver. 17, 28. And in the close of it tells them, that he hath shown 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 Tim. iv.
1, 2, ‘I charge thee 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, re-
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 unto 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, Heb. iv. 11; Isa. xxviii. 9,10, and of the memory in retaining spiritual things, Heb. ii. 1, xii. 5; the weakness of grace, Rev. iil. 2, requiring continual refreshments, Isa. xxvii. 3; the frequency and variety of temptations, interrupting our peace with God, not otherwise to be repelled, 2 Cor. xii. #9: the design of Christ to bring us gradually unto 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. Whence we may observe, that, |
Obs. V. Attendance unto 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 unto them who never become fruitful.—This is so plainly exemplified by our Saviour, 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 falleth on them, it makes no impression into them, they drink it not in at all. It is no otherwise, 1 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, whence 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 is absolutely barren, and brings forth thorns and briers. There is yet wanting the receiving of it in a good and honest heart: what this includes, will afterwards appear. And again, we may observe, that, [
Obs. VI. God is pleased to exercise much patience towards those to whom he once grants the mercy and the privilege of his word.— He doth not presently proceed ‘against them for and on account of their barrenness, but stays until the rain hath often fallen on the ground. But there is an appointed season and period of time, beyond which we 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 next to be considered. The first sort the apostle describes two ways. 1. By its fruitfulness. 2. By its acceptance 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.
perly signifies the bringing forth of a woman that hath conceived with child, συλληψῃ ev γαστρι και τεξῃ viov, Luke i, 81. And so it is constantly used in the New Testament, and not otherwise but only in this place, and James 1. 15, ἡ εἐπιϑυμια συλλαξουσα τἧδτει ἁμαρτιαν, in an elegant similitude he compareth 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 changeth 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 teemine womb, the fruits of those seeds it is possessed withal,. 2. It brings forth βοότανην, 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 swi, Gen. i. 11. All sorts of useful green herbs, whether medicinal or for food, or beauty and ornament.
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 beareth fruit; and what is out of season is despised, Ps. i. 3. 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 expresseth it by a general word, myn, ‘ which is or may be of use.’ And the fruits of the earth are not profitable unless they are seasonable. So James calls it τίμιον καρπὸν τῆς yne, “ the precious fruit of the earth,’ which the husbandman waiteth for, until the earth hath received the former and latter rain, James i. 7.. Lastly. These herbs thus brought forth are ‘ meet, ἐκείνοις δι᾿ ovd¢
καὶ γεωργειται; to them by whom it is tilled,’ or even by whom; or by whom it is also tilled. The particle καὶ, 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 on 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 Virgil speaks in the case of husbandry,
Quod nisi et assiduis terram insectabere rastris, Et sonitu terrebis aves, et 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, Gen. 11. 16. And this is the principal concernment of him that intends to live on the field. The falling of rain on 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. Av’ οὗς 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 18 his, and he dresseth and pruneth the vines, that they may bring forth fruit, John xv.
son, is as the smell of a field which the Lord hath blessed,’ Genxxvii. 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. Wherefore, 2. God’s benediction is taken for a consequent acceptation, or approbation, with care and watchfulness for a further improvement. The blessing of God is at large described, Isa. xxvii. 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 unto 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 briers that grow on it.
These things being spoken only of the ground whence the comparison is taken, the application of them, though not expressed, to the spiritual things intended, is plain and easy. For,
1. The ground thus dressed, thus bearing fruit and blessed of God, are true and sound believers. So our Saviour declares it to be in the interpretation of his own parable to this purpose, Matt. xin. 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 Cor. in. 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 doth the word here used signify, 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 mushrooms, they come up suddenly, have ofttimes a great bulk and geodly 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, whence they bring them forth as from a genuine and natural principle. This is on either side fully declared by our Saviour himself, Luke vi. 43-——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. Wherefore to clear the application of this part of the similitude, we may observe, ' |. That God himself is the great Husbandman, John xv. 1. And all believers are God’s husbandry, 1 Cor. 11.9. 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 dressit. This our Saviour sets out at large in his parable, Matt. xxi. 03, &c. Hence he calls his people his ‘ portion,’ and ‘ the lot of his inheritance,’ Deut. xxxu.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 hath as to the especial blessed relation which he intendeth.
2. It is God himself who taketh care for the watering and dressing of this field. He dealeth with it asa man doth with a field that is his own; this he expresseth, Isa. v. 2; Matt. xxi. 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 shown before. ‘To this end he employeth his servants to work and dress it under him, who are labourers together with God, 1 Cor. iii. 9, because they are employed by him to 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 purgeth his vine that it may bring forth yet more fruit; that is, he trieth, exerciseth, and thereby improveth the faith and graces of believers, 1 Pet. i. 7; Rom. v. 3—5; Jam.1. 2—4.
4. God expecteth fruit from this field, which is s0 his own, and which he so careth for. ‘I looked for grapes,’ Isa. v. 2. He sends his servants to receive the fruits of it, Matt. xxi. 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 neighbour, nor will we 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 righteousnes and holiness, and by them will he be glorified, ‘ Herein is my Father glorified that ye bear much fruit,’ John xv. 8; Matt. v. 16.
5. These fruits, when they are brought forth, God approveth of, accepteth, and farther blesseth 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 hath the nature of a free gift that cannot be deserved. What doth a field merit of him by whom it is watered and tilled, when it bringeth forth herbs meet for his use; they are all but the fruits of his own labour, cost, and pains. The field is only the subject that he hath wrought on, 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 is graciously pleased to work on. Only he is pleased in a way of infinite condescension, to own in us what is his own, | and to pardon what is ours. Wherefore 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, Gen. iv. 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, Gen. viii. 21. And to testify his being well pleased therewith, he thence 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 beareth fruit, ‘he purgeth that it may bring forth more fruit,’ John xv. ὦ. He multiplies the seed that is sown, and ‘increaseth the fruits of their righteousness,’ 2 Cor. ix. 10. This is the constant way of God in his covenant dealings, with thriving fruitful Christians; he so blesseth them as that their graces and fruits shall more and more abound, so as that they shall be flourishing even in age, and bringing forth more fruit tothe end. 3. He blesseth them in the preparation he hath made for to give them an everlasting reward. A reward it is indeed of grace and bounty, but it is still a reward,—a recompense of reward. For, although it be no Way merit= ed 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.
Obs. VII. Where God grants means, there he expects fruit. Few men consider what is the state of things with them, whilst 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, Rev. xviii. LI—13; 2 Pet. i. 3. Some look on it as that wherein they are really concerned, and they will both take on themselves the profession of it, and make use of it in their consciences as occasion doth require. But few there are who do seriously consider what is the errand that it comes on, and what the work is, God hath 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 eftect 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 expecteth, and will require. This is the work and effect of the gospel, Col. 1.6. And the fruit of it is threefold. 1. Of persons in their conversion to God, Rom. xv. 16. 2. Of real internal holiness in them, or the fruits of the Spirit, Gal. v. 22, 23. 3. The outward fruits of righteousness and charity, 2 Cor. ix. 10; Phil. i. 11. These God looketh to, Isa. v.4; Luke xiii. 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, Isa. xxviii; Amos vi. 12. 4
Obs. VIII. Duties of gospel obedience are fruits meet for God, things that have a proper and especial tendency unto his glory. As the precious fruits of the earth which the husbandman waiteth for, are meet for his use; that is, such as supply his wants, satisfy his occasions, answer his labour and charge, nourish and enrich him; so do these duties of gospel obedience, answer all the ends of God's glory, which he hath designed unto it in the world. ‘ Hereby,’ saith our Saviour, ‘is my Father glorified, if ye bring forth much fruit.’
And we must inquire how these fruits are meet for God. For, 1. They are not so, as though he stood in any need of them unto his glory. Our ‘ goodness extendeth not unto him,’ Ps, xvi. 2. It doth not so, as though he had need of it, or put any value on it for its own sake. Hence, he rejecteth all those multiplied outward services which men trusted unto, as if they obliged him by them, because without them or their services, he is the sovereign possessor of all created be- ings and their effects, Ps. 1.7—12. All thoughts hereof are to be rejected: see Job xxii. 2, 3, xxxv. 6—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 he presented unto him, Isa. Ixiv. 6. And if he should mark what is amiss in us or them, ‘who should stand?’ Ps. cxxx. 5. Much less, 3. Are they so meet for him, as that by them we should merit any thing 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 hath nothing, who doth nothing that is good, but what it receives wholly from divine grace, favour, 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? at
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 doth 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, Gen. iv. 4; Heb. xi. 4. And this is of grace also; it is to the praise of his glorious grace, wherein he makes us ‘ accepted in the beloved,’ Eph. 1. 6. And 2. He bears and takes away the iniquity that cleaves unto them as they proceed from us, which renders them unmeet for God. This was typified 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, Exod. xxvii. 836—38. He bare 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 unto them, that they may have a sweet savour in their offering to God, Rev. vill. 3. On this foundation it is that God hath graciously designed them unto sundry ends of his glory, and accepts them accordingly.
For, 1. The will of his command is fulfilled thereby; and this tends to the glory of his rule and government, Matt. vii. 21. We are to pray that the ‘ will of God may be done on earth as it is in heaven.’ The glory that God hath 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 honour and blessedness. For, hereby 15 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 acknowledgments that we do, or can make to the supreme authority and rule of God over us, as the one lawgiver, who hath power to kill and keep alive. The glory of an earthly king consists principally in the willing obedience which his subjects give unto his laws. For, hereby they expressly acknowledge that they esteem his laws wise, just, equal, useful to mankind, and also reverence his authority. And itis the glory of God, when the subjects of his kingdom do testify unto all, their willing, cheerful subjection unto all his laws, as holy, righteous, and good, by the fruits of their obedience; as also, that it is their principal honour and happiness to be engaged in his service, John xv. 14. Hereby is our heavenly Father glorified, as he is our great king and lawgiver. 2. 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 doth all things to the praise of the glory of his grace,’ Eph. i. 6. In all the actings of lust and sin, in the drought and dust of barrenness, we represent an enmity against him, and contrariety unto him, acting over the principle of the first rebellion and apostasy from him. These things, in their own nature, tend greatly to his dishonour, Ezek. xxxvi. 20. But these fruits of obedience are all effects of his grace, wherein he ‘worketh 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 briers. Wherefore, 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, Isa. xi.5—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 unto the souls of them in whom they are; as they tend to the restoration of all things to their proper order, and unto the relief of the universe labouring under its confusion and vanity, Phil. iv. 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, Tit. i. 11, 12. And hereby is God greatly glorified in the world. 8. They are meet for God, and tend unto 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, Tit. ii. 14; Eph. v. 25—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 τὰς aperac, the ‘ virtues of him who hath called us,’ 1 Pet. 11, 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 teacheth 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 unto his goodness and love. ‘That a creature should make any return unto God, answerable or proportionable unto 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 metit. For what can we properly merit at his hands, whose precedent bounty we come infinitely short of answering or satisfying, in all that we cando? But this of fruitfulness in obedience, is the way which God hath appointed, whereby we may testify our sense of divine love and goodness, and express our gratitude. And hereby do our fruits of righteousness redound unto the glory of God. 4. God in and by them, doth extend his care, goodness, and love unto others. [{ is his will and pleasure, that many who belong unto himself in an especial way, and others also among the community of mankind, should sometimes be cast into, and it may be, always bein 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 he 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 unto others under their weaknesses and temptations. _ Their zeal, their labour of love in teaching and instructing, or preaching the word, shall be the means of the conviction and conversion of others. So doth it please God, by these fruits of obedience in some, to communicate of his own goodness and love, unto the help, relief, succour, 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 unto them, to do what they do, but he directly works it m them by his grace, without which it would not be. And all this redoundeth unto.
the glory of God. This, our apostle expresseth at large, 2 Cor. ix. 12 —15. ‘For the administration of this service,’ that is, the charitable and bountiful contribution of the Corimthians unto the poor of the church at Jerusalem, ‘not only supplieth 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 unto God.’ It hath 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 unto God. And he showeth both the grounds whereon, and the way whereby this praise is so returned unto God. For, 1. They consider not merely what is done, but the principle from whence it doth proceed. ‘ Whilst, by the experience of this ministration, they glorify God for your professed subjection unto-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 unto the faith of the gospel, they had now, by this ministration, that is, the relief of bounty communicated unto 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 unto 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 was, the liberal distribution unto themselves, as they found by experience, and unto all men, as they were informed and believed. The ministration itself, testified their faith and obedience unto 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, ver. 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 unto 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 unto God. Hereunto, also, the apostle adds a double way whereby God was glorified, distinct from the direct attribution of praises unto 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 inflamed 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 ἐπινίκιον of triumphant praises to God, ‘Thanks be to God for his unspeakable gift.’ This, saith he, is a gift that cannot be sufficiently declared amongst 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 unto 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 unto the gospel, meet for him by whom we are dressed; that is, have an especial tendency unto the glory of God. Hence is that caution of the apostle, Heb. xiii. 16, ‘ But to do good and communicate, forget not, for with such sacrifices God is well pleased.’ Our prayers and praises too, as he declares in the verse foregoing, are sacrifices unto God, and accepted with him, ver. 15. Our whole obedience is our reasonable sacrifice, is a sacrifice acceptable unto God, Rom. xii. 1; yea, 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 unto an abundant fruitfulness in this especial kind of fruit-bearing, but that the nature of our discourse will not admit it.
5. They are meet for God, because they are as the first-fruits unto 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 unto 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 acknowledgment of his right to the land, and his bounty unto them, Deut. xxvi. 1—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 favour: Satan became the God of this world, and the whole of it lay under the power of evil. By Jesus Christ he rescueth it again from its slavery and bondage unto Satan. But this he will not do all at once, only he will have some first-fruits offered unto him as an acknowledgment 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 unto himself, which is a certain pledge of vindicating the whole from its present bondage; and it is believers that are these fruits unto God, James i. 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 unto God from this lower part of the creation, without which, it bears nothing but thorns and briers in his sight. In these, therefore, and the like things, consist the meetness of our fruits of obedience unto Ged or his glory. Again,
Obs. IX. Wherever there are any sincere fruits of faith and obedience, found in the hearts and lives of professors, God graciously accepts and blesseth them. Nothing is so small, but that if it be sincere, he will accept; and nothing so great, but he hath an overflowing reward for it. Nothing shall be lost that is done for God,—a cup of cold water,—the least refreshment given unto 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 | not, how do we serve him without fear? This is the worst kind of fear we are obnoxious unto, most dishonourable unto God, and discouraging unto our own souls, 1 John iv. 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 doth accept of our obedience? Is not this to suppose him severe, angry, always displeased, ready to take advantage, one whom nothing will satisfy? Such thoughts are the marks of the wicked servant in the parable, Luke xix. 20—22. Where, then, is that infinite goodness, grace, condescension, love, compassion, which are so essential to his nature, and which he hath 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 unto duties of obedience? Merely to perform them because we cannot, we dare not do otherwise, a servile compliance with our conviction, is neither acceptable unto God, nor any ways comfortable unto 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 to 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, riseth up in opposition unto the fundamental principle of all religion, ‘He that cometh unto God must believe that he is, and that he is the rewarder of all them that diligently seek him,’ Heb. xi. 6.
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 doth accept and bless our duties, we cannot believe that he is such a rewarder, or or as he expressed it in the covenant with Abraham, an ‘ exceeding great reward.’ But he hath 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 despiseth not the meanest of our sincere services. But this must be spoken unto again, on ver. 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 nierit whatever, and it is right it should do so. For indeed that cursed notion of the merits of good works, hath 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 beholden 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 labour, which cries to heaven against the injustice of them that detain it. Hence a total neglect. of Christ hath ensued. Others convinced of the pride and folly of this presumption, and notwithstanding the encouragement unto fruitful obedience which lies in God’s gracious acceptation and rewarding of our duties, have been discouraged in their attendance unto 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, Isa. lxiv.6; Rom. vii. 21. 2. This consideration excludes all hopes or expectation of acceptance with God upon the ground 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 thou, Lord, mark what is done amiss, Ὁ Lord, who can stand!’ and prays, ‘ Enter not into judgment with thy servant, Ὁ Lord, for in thy sight shall no flesh living be justified.’ So it is with respect unto 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. Whilst, 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 irapossible that they should have any comfortable expectation of the approbation of their obedience.
Wherefore, that we may be persuaded 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 labour in the Lord should not be lost, we are always to have two things in the eye and view of our faith. 1. The tenour of the covenant wherein we walk with God; God hath 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, unto 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, Rom. viii. 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 unto God; for it required perfection, when the best which they can attain unto inthis life, is but sincerity. What then! do ‘ we make void the law by faith 7’ doth not God require perfect righteousness of us,—the righteousness which the law originally prescribed? Yes, he doth 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 unto, is provided for in the new covenant, by the imputation of the righteousness of Christ unto them that do believe. So the apostle expressly states the matter, Rom. x. 3—6. On this supposition, God in this covenant hath provided for the acceptance of sincere, though imperfect obedience, which the law had no respect unto. The sum is, that his acceptance now, shall be suited unto the operation of his grace. He will crown and reward all the actings of bis own grace in us; whatever duty, therefore, is principled by grace, and done in sincerity, is accepted with God, according to the tenour 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. Unto the same end is the mediation of Christ to be considered in an especial manner. Without respect unto him, neither we, nor any thing we do, is approved of God, and a double regard is in this matter, always to be had unto 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 hath borne it and taken it all away, as unto its legal guilt. Whatever, therefore, of guilt doth unavoidably adhere unto, or accompanieth 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 — hinderance or obstruction to the gracious acceptation of them. 2. —
Whereas all that we do, when we have used our utmost endeavours 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 whilst 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 unto the throne of his holiness, or be regarded by him, the merit of our Lord Jesus Christ doth 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 unto themselves comfort in their duties, and encouragement unto them.