little corn, and not I for the kingdom of heaven? He is willing to stay till all causes have had the operation, and he hath received the former and the latter rain; and shall not I till the Divine decrees be accomplished? 2. In meditation make the resemblance and discourse thus within yourselves :— This is my seed-time, heaven is the harvest; here I must labour and toil, and there rest; I see the husbandman's life is a great toil. We can obtain no excellent thing without labour and an obstinate patience. I see the seed must be hidden in the furrows, rotten and corrupted, ere it can spring forth with any increase. Our hopes are hidden, and light is sown for the righteous (Psa. xcvii. 11); all our comforts are buried under the clods, and after all this there must be long waiting; we cannot sow and reap in a day; effects cannot follow, till all necessary causes have first wrought. It is not in the power of the husbandman, to ripen fruits at pleasure; our times are in the hands of God; therefore it is good to wait; a long-suffering patience will reap the desired fruits, &c.

VERSE 8.-Be ye also patient, stablish your hearts; for the coming of the Lord draweth nigh.

Here he applieth the similitude; again enforcing patience; it is a lesson that needeth much pressing.

1.

[Stablish your hearts, snpizarε ràs kapdías vμõv.] The Septuagint use the word snpiai, for the bolstering or holding up of Moses's hands (Exod. xvii. 12). And here it noteth an unmoveableness in the faith and hope of Christianity, notwithstanding the many oppressions they had met with in short, it implieth two things, firmness of faith and constancy in grace. Firmness of faith, when, out of the encouragement of a sure trust, we can sit down under God's will and good pleasure. 2. Constancy in grace, when we are not so bowed with our troubles and sorrows as to depart from our innocency. Observe, that it is the duty of God's children in time of their troubles, to establish their hearts, and to put on a holy courage and magnanimity. It is said of a good man that "his heart is established, he shall not be afraid until he see his desire upon his enemies" (Psa. cxii. 8); that is, neither discouraged, in regard of trust and hope; nor miscarrying, in regard of constancy and perseverance. Oh! that we would labour for this establishment. We lose our hope, and therefore we lose our patience; we are of a soft and easy heart, and so soon overborne. There is a holy obstinacy and hardness of heart, which is nothing but a firmness in our Christian purposes and resolutions. We have need of it in these times. There are persecutions and troubles; soft and delicate spirits are soon tired: errors and delusions; wanton and vain spirits are soon seduced: scandals and offences, by the miscarriages of false brethren; weak and easy hearers are soon discouraged; as in Nehemiah's time, there were troubles without, delusions from the Samaritans, Tobiah, &c., oppression, and working on the necessities of the people by false brethren (Nehem. v.). To fortify you against all these, consider, those that draw back the Lord hateth: the crab is reckoned among the unclean creatures (Levit. xi. 10). The four prophetical beasts went every one straight forward (Ezek. i. 9). If you know not how to get this holy hardness, or strength of spirit, go to God for it; man's strength is but small, and soon overborne: "Wait on the Lord, and be of good courage; and he shall strengthen thine heart" (Psa. xxvii. 14).

So, "Now, the Lord Jesus make you perfect, stablish, strengthen, and settle you, after ye have suffered a while " (2 Pet. v. 10). Desire him to give you courage, and to strengthen and settle it against all temptations and dangers.

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For the coming of the Lord draweth nigh.] Either, first, to them by a particular judgment; for there were but a few years, and then all was lost; and probably that may be it which the apostles mean, when they speak so often of the nearness of Christ's coming (Phil. iv. 5, Heb. x. 25), koxárn pa, (1 John ii. 18). But you will say, how could this be propounded as an argument of patience to the godly Hebrews, that Christ would come and destroy the temple and city? I answer, 1. The time of Christ's solemn judiciary process against the Jews, was the time when he did acquit himself with honour upon his adversaries, and the scandal and reproach of his death was rolled away. 2. The approach of his general judgment ended the persecution; and when the godly were provided for at Pella, the unbelievers perished by the Roman sword. Secondly, It may be meant of the day of general judgment, which, because of the certainty of it, and the uncertainty of its particular approach, hath been always represented to the church as at hand: or else, in regard of eternity, all that efflux of time between Christ's ascension and his second coming, seemeth nothing; whence the note is, that the world's duration, in regard of eternity, is but short: "One day with the Lord, is but as a thousand years, and a thousand years as one day" (2 Pet. iii. 8). Men count time long, because they measure it by the terms of their own duration; but, God comprehending all ages in the indivisible point of his own eternity, all is as nothing to him, as a moment, as a watch in the night" (Psa. xc. 3). So, "For a small moment have I forsaken thee," &c. (Psa. liv. 7.) Though there was more than a space of two thousand years between the first separation and the calling of the Gentiles, yet God saith, "For a small moment have I forsaken thee." The word judgeth not according to sense and appearance. We (being impatient of delays) reckon minutes, and count moments long; but God doth not judge of these things as men count slackness" (2 Pet. iii. 9); that is, as flesh conceiveth. To short-lived creatures, a few years may seem an age; but Scripture, in its computations measuring all things by the existence of God, reckoneth otherwise. Human reason sticketh altogether in the outward sense and feeling ;* and therefore, as man measureth his happinness by temporal accidents, so his duration by temporal existences. Oh! when shall we look within the veil, and learn to measure things by faith, and not by sense? We count moments long, and God, that is of an eternal duration, counteth thousands of years a small moment. All outward accidents have their periods, beyond which they cannot pass; but eternity is a day that is never overcast with the shadows of a night. Certainly all space of time should be small to them that know the greatness of eternity. As in permanent quantity, so it is in successive: the whole globe of the earth is but as a middle point to the vast circumference of the heavens; so is this life but a moment to eternity. If we did value all things according to the computation and valuation of the word, it would not be so irksome to us to wait for Christ's coming; it is too much softness that cannot brook a little delay. * Ratio humana tantum in præsenti sensu hæret, nihil aliud audit, intelligit, sentit, videt, cogitat. Luther in Esaiam liv. 7.

.*

† Sapienti nihil magnum est cui nota est æternitatis magnitudo.

VERSE 9.-Grudge not one against another, brethren, lest ye be condemned; behold, the Judge standeth before the door.

In this verse the apostle layeth down the danger of evil groaning, using the same argument as before, the near and speedy approach of judgments. Grudge not one against another, Μὴ σενάζετε κατ ̓ ἀλλήλων.] The word sginifieth, groan not one against another. Because it is not easy to find out what is the particular sense and intent of the apostle, the phrase hath been diversely expounded. Some open it thus, Do not sigh out your murmuring complaints into one another's bosom, as if God were unjust in punishing his children and letting the wicked be prosperous; but this cannot be the meaning; it is in the original kar' aλýλwv, against one another. Others thus, Do not, in a groaning manner, require vengeance at the hand of God, but forgive, that God may forgive you; but certainly it is lawful to complain to God of our injuries, though not with a revengeful spirit. Much ado there hath been to state this groaning spoken of in the text. Groans in themselves are not unlawful. The apostle must needs mean such groaning as doth arise from an evil cause, as discontent at Providence. Murmuring groans, so some; or despondency and weakness of mind, distrustful groans; or from revenge and stomach against their oppressors; vindictive groans, so others; or else from envy at those that suffered less than they did. If any man's condition be more tolerable, we are apt to murmur, and to say, no sorrow like our sorrow; and so fretting against God maketh us angry with men. Thus the apostle would understand envious groans; and to this sense our translators render seválete, by "grudge not ;" that is, at the happiness of those that are not exercised with sufferings, or with the same degree of sufferings that you are. I should easily subscribe to this sense, as unwilling to recede from our own translation, but that I see no cause why we should not retain the proper sense of the word, Groan not one against another, brethren; for the apostle seemeth to me herein, to tax those mutual injuries and animosities wherewith the Christians of those times, having banded under the names of circumcision and uncircumcision, did grieve one another, and give each other cause to groan; so that they did not only sigh under the oppressions of the rich persecutors, but under the injuries which they sustained from many of the brethren, who, together with them, did profess the holy faith; which exposition will well suit with the state of those times and the present context. The apostle is persuading them to patience now, because the pressures did arise, not only from enemies, but brethren : he seeketh to dissuade them from a practice so scandalous, lest they should all be involved and wrapped up in the common ruin. What! should brethren grudge one against another? Take heed, such practices seldom escape without a quick revenge. My thoughts are the more confirmed in this exposition, because here seemeth to be a tacit allusion to the history of Cain and Abel, where the blood of one brother cried, or groaned, against the other, and God told him that "sin lay at the door" (Gen. iv. 7), intending the punishment of sin, as the apostle telleth these that "the Judge was at the door," meaning the judgments hanging over their heads. Observe hence, many times differences may so far be heightened among brethren, that they may groan one against another, so much as against the common enemy. Paul, speaking of the state of primitive times, showeth how Chris

tians did "bite and devour one another" (Gal. v. 15). To show their rage, he useth words proper to the fights and quarrels of beasts: thus usually it falleth out when contests arise in the church; religious hatreds are most deadly. Thus Luther complaineth, that he never had a worse enemy than Carolostadius ;* and Zuinglius, that the Papists were never so bitter to him as his friends. It is sad when we dispute one against another, and tongue is armed against tongue, and pen against pen; but it is sadder when we groan one against another, and prayer is set against prayer, and appeal is set against appeal; lambs acting the wolves' part, &c.

Lest ye be condemned.] "Iva un coñтe, lest ye be judged; that is, lest God punish you; or lest by mutual allegations you provoke a condemning sentence to pass against you both, and you be also involved in the common ruin. You may note hence,

I. That false brethren shall also meet with their judgment. Not only the rich oppressors, but you that groan one against another, shall be condemned. Hell is the hypocrite's portion, "He shall appoint him his portion with hypocrites" (Matt. xxiv. 51); in Luke it is, μɛrà rõv äπíswv, with unbelievers (Luke xii. 46). Possibly our Saviour might use both expressions, hypocrites and unbelievers, to show that open enemies and secret shall meet with the same judgment.

II. Mutual groanings and grudgings between brethren, are a usual forerunner of judgment. After biting and devouring, there followeth consuming (Gal. v. 15). It cometh to pass, partly by the providence and ordination of God. Wanton contests are not cured but by deep afflictions; and when spirits are once exulcerated, there is no likelihood of agreement but in a prison. The warm sun maketh the wood warp and cleave asunder. In prosperity, we wax wanton and divide. When the dog is let loose, the sheep run together. Usually, in troubles there are not so many scatterings and disgregations in Christ's flock; partly by the course of ordinary causes. Our divisions give the adversary an advantage; we should be as wise to reconcile ourselves, as they to combine against us. Nazianzen was wont

to call them rówveç diaλλákraç, the common reconcilers. But party-making and faction maketh men blind; engaged persons will not consider till all be undone a little before Dioclesian's persecution there were sad divisions in the church. Ταῖς πρὸς ἀλλήλες φιλονεικέαις ἀναφλέγοντο, saith Eusebius; they burned with mutual intestine discords.

Behold the Judge standeth before the door] He had said before, “The coming of the Lord draweth nigh;" now he addeth, that he is at the door, a phrase that doth not only imply the sureness but the suddenness of judgment: Know that it is near, even at the doors" (Matt. xxiv. 33); so that this phrase intendeth also the speediness of the Jewish ruin. Observe hence,

I. The nearness of the Judge should awe us into duty. To sin in calamitous times, is to sin in the presence of the Judge, to strike (as it were) in the King's presence, and to provoke justice, when punishments hang over our heads. This is like king Ahaz, that trespassed the more for his stripes. When God holdeth up his hand, you do as it were even dare him to strike. II. If we be ready to sin, God is ready to judge; "If thou do evil, sin *Infensior est mihi quam ulli hactenus fuerint inimici.

† Non sic me Papista lacerant ac illi amici nostri,

lieth at the door" (Gen. iv. 7); that is, the punishment, like a serjeant or messenger of justice, doth but lie in wait to arrest us. Thus it is, many times the punishment taketh the provocation by the heel; and whilst we are bustling, and beating our fellow-servants, our Lord is at the door, and cometh ere we look for him (Matt. xxiv. 50, 51).

VERSE 10.-Take, my brethren, the prophets who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.

Here the apostle persuadeth to patience, by the example of the saints, who, though they were dear to God, and employed in high and special services, yet were exercised with sundry sharp afflictions.

Two ways are they an example to us; in their sufferings, and in their patience. They are famous for κακοπάθεια and μακροθυμία, hard sufferings and great patience;-an example of sufferings, that we may not flinch from them, or sink under them when we meet with them in the way of duty; an example of patience, that we may write after their copy by a meek submission. Their sufferings are produced to allay discomfort, and so Christ urgeth it: "So they persecuted the prophets which were before you” (Matt. v. 12): their patience to stir up imitation, "Let us be followers of them who through faith and patience inherited the promises” (Heb. vi. 12). Never any yet went to heaven, but those two graces were first exercised, faith and patience; faith in expectation of the future reward, patience in sustaining the present inconveniences. But to the words.

Take for an example] The word is vπódayμa. It noteth such an example as is propounded to imitation; the same word is used when Christ commended his washing of the disciples' feet to their imitation (John xiii. 15).

The prophets] He instanceth in them as the captains and leaders of the church. Every purpose of life hath its chieftains and princes. The Roman warriors can talk of their Camilli, Fabricii, Scipios; the philosophers of their Aristotle, Plato, and Pythagoras; but religion propoundeth the example of the prophets.

Who have spoken to us in the name of the Lord,] That is, were employed by God, and authorised to speak to the people in his stead, and specially gifted, and supplied by his Spirit. Though they spake by Divine inspirations, and were as God's mouth, yet they could not escape, but were molested and maligned in the world, even to cruel death and sufferings, for the faithful discharge of their message. This Christ chargeth upon the Jews: "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them," &c. (Matt. xxiii. 37.) So doth Stephen: "Which of the prophets have not your fathers persecuted? and they have slain them which showed before the coming of the Just One," &c. (Acts vii. 52.) Now, if this were done to the prophets, who seemed to be sheltered under the buckler of their special commission, and the singular innocency and holiness of their lives; certainly private believers have less reason to promise themselves freedom and exemption.

Of suffering afflictions and of patience.] That is, when God maketh us like them in sufferings, we should be like them in patience. It is comfortable to come into their lot, and to be bound up in the same bundle of honour