§3. The subject of the proposition in the similitude (v) "the earth," represents the hearts and minds to whom the gospel is preached. So it is explained in our Lord's parable, wherein he expresses the word of the gospel as preached, by seed; and compares the hearers of it to several sorts of ground, whereinto that seed is cast. And the allusion is wonderfully apposite and instructive; for, seed is the principle of all animated nature. From the vital seed spring all growth and fruitfulness. So is the gospel word to all spiritual life, 1 Pet i, 23. And hence believers are called vines, plants of God's planting, and the like. Again, as the earth is the only proper subject for seed to be put into, and alone is capable of the culture; so also of itself, it brings forth nothing good or useful. Upon its first creation it was 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, and ever since it brings forth nothing of itself but thorns, and briars, and noxious weeds. And as among the weeds of unmanured earth, some are painted with alluring colors, but they are only weeds still; so among the fruits of unsanctified minds, some may carry a more specious appearance than others; but they are all, spiritually considered, no other still than sins and vices. On this earth it is said, that it "drinks in the rain that comes often upon it." Hereby alone the earth, otherwise dry and barren, is impregnated and rendered fruitful. A communication of moisture being absolutely necessary for applying the nourishing virtue of the earth to the radical principles of all fruits whatever; therefore, before any rain fell for that purpose, God caused a vapor to supply the use of it, Gen. ii, 6. The rain falls on the ground, and that often, (iteratis vicibus.) The Land of Canaan is commended, that it

was not like the land of Egypt, where the "seed was sowed and watered with the foot; but was a land of hills and valleys, and did drink water of the rain of heaven," Deut. xi, 10, 11. Whilst they had these rains in their proper season, the land was fruitful; but man-! The application is but too easy. Again, the earth is said to drink in the rain. If it falls on rocks or stones, it runs off; but if on the earth it soaks in more or less, according to the quality of the soil. Its nature is to suck in the moistening rains, until it be, as it were, inebriated, Psal. lxv, 10, "Thou visitest the earth and waterest it, thou waterest the ridges thereof abundantly, thou settlest (makest drunk) the furrows thereof." Let us now apply the similitude.

$4. Some suppose that by the "rain," the gifts of the Holy Ghost are designed. For in the communication of them, the Holy Spirit is frequently said to be poured out. that is, as water or rain. But this rain is said to fall often on the earth, yea upon that earth which continueth utterly barren, by one shower after another; which cannot be accommodated to the gifts of the Spirit. For those once communicated, and not improved, were no more given in repeated showers, The administration of the word is therefore intended in the comparison; and this agrees with many other Scripture passages, Deut. xxxii, 2, "My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass." And when God denies his word to any people, he says, "Upon them there shall be no rain,” Ezek. xxi, 2, Amos vii, 16, the showers whereof are sometimes more soft and gentle, sometimes more earnest and pressing. In brief, not to enlarge on the allegory, the word of the gospel is to the souls of men, as the rain to the barren earth.

This rain is said to fall often on the earth, which may be considered either, with respect to the special concernment of these Hebrews or, to the ordinary dispensation of the gospel. In the former way, it expresseth the frequent addresses made to the Jews in the ministry of the prophets, and that of Christ himself. Take it in the latter way, for the dispensation of the word in general, the manner of it, with frequency and urgency, is included. Where the Lord Christ sends the gospel to be preached, it is his will that it should be done "instantly, in season, and out of season," that it may come as abundant showers of rain on the earth. This rain is said to be drunk in; which intends no more but the outward hearing of the word; for it is ascribed to them who continue utterly barren, and who are therefore left to fire and destruction. But as it is the natural property of the earth to receive in the water poured on it; so men do, in a sense, receive the doctrine of the gospel, when their natural faculties apprehend and assent to it, though it produce no truly spiritual effects in them. There are indeed in the earth rocks and stones, on which the rain makes no impression, but the hearers in common are said to drink it in; but the others shall not escape their appointed judg

ment.

$5. It "bringeth forth," (Tilsa Bolany) This word properly signifies the "bringing forth" of a pregnant woman; and the apostle James, by an allusion inimitably striking, compares the work of lust in a tempted soul to an adulterous conception. The seeds of sin are cast into the mind and will by temptation, where, after they are cherished, sin itself, that ugly monster, comes forth into the world. So the earth is said to "bring forth," as a fruitful womb in its appointed season. And therefore when the apostle speaks of the

other sort, verse 8, he changeth his expression for such a word (ExQεр8σa) as may suit a deformed and monstrous production. But the native power of the earth, being cherished by the rain that falls on it, brings forth, as from a teeming womb, the fruits of those seeds it is possessed with. It bringeth forth "herbs,” here used singularly, (Bolavny, herbam) herb; the word signifies such green herbs as are usually produced by careful culture for the use of men, and not of their cattle. The same with the Hebrew word (2) Gen. i, 2, which denotes all sorts of useful green herbs; whether for medicine, for food, or for ornament."Meet:" (Eubelov both opportuna and accommoda) Seasonable and useful: it makes no delays, but brings forth in its proper season, when its owners and tillers have just ground to expect it, Psal. i, 4, useful and profitable; and the fruits of the earth are eminently so, when produced in due season. "Meet for them by whom it is dressed," or tilled. "Even by whom;" or, by whom it is also tilled. The particle (na) is not insignificant, but declares an addition of culture to the rain. For besides the falling of the rain on the earth, there is likewise need of culture, for the production of herbs that shall be seasonable and profitable unto men. Otherwise, for one useful herb, it will bring forth many weeds. (A) for whom, or by whom; 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, and he dresseth the vines, that they may bring forth fruit, John xv, 1, &c.

§6. The ground thus made fruitful "receiveth blessing from God." He not only owns and approves of. it, not being ashamed that it should be looked on as his; as opposed to the rejection of the barren ground

afterwards mentioned, but also useth watchfulness and diligent care 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 its vines, to make them yet more fruitful; as opposed to being "nigh unto cursing," that is, wholly neglected, or left to salt and barrenness. And this blessing further includes, a final preservation from all evil, as opposed to the burning up of the barren earth with the thorns and briars that grow upon it.

$7. The application of the comparison, though not expressed, is plain and easy. The ground thus dressed, bearing fruit, and blessed of God, are true and sound believers. So our Savior interprets a similar comparison, Mat. xiii. They are "such" as receive the word of God into good and honest hearts, and bring forth the fruits of it in several degrees. There is included also 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. They "bring forth," as the word signifies, the fruit of an inward conception. The doctrine of the gospel, 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. The "herbs" or fruits intended, are elsewhere called the fruits of the Spirit, the fruits of righteousness, of holiness, and the like; signifying all we do in compliance with the will of God, in the course of our profession and obedience. 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 the doctrine we profess, are the fruits and herbs intended.