nature and beginning, but in their issue and end: "No affliction for the present seemeth joyous, but grievous" (Heb. xii. 11). There are two words emphatical, pos pèv rò apòv, for the present, and è doxe, seemeth. They are smart in the apprehension of the flesh, and smart only for the present. It is but childish to judge of afflictions by present sense, always it is worst with Christians in the present time: see Rom. viii. 18; 1 Cor. xv. 19; 2 Cor. iv. 16-18. Well then, do not measure afflictions by the smart, but by the end of them. Besides our everlasting hopes, usually that end which is seen, and liable to common observance, is glorious. When Israel was dismissed out of Egypt, it was with gold and ear-rings (Exod. xi). So the Jews were dismissed out of Babylon with gifts, jewels, and all necessary utensils (Exra i.). So, when the Lord turned the captivity of Job, he gave Job twice as much as he had before, and every one of his friends brought him a piece of money and an ear-ring of gold (Job. xlii. 10, 11). Oh! wait for the end then. The beginning is usually Satan's, but the end is the Lord's; at the beginning the power of darkness may have an hour, but at the end the Lord will be

seen.

II. The Lord must give a happy end to all afflictions. 1. A temporal end. Man may begin, but God must make an end. The beginning of strife (saith Solomon) is as the opening of the waters." A fool may pull up the sluices, but there is no turning of the stream. Penes reges est inferre bellum,penes autem Deum terminare. When man beginneth, the Lord will exercise his own dominion and sovereignty, ere the end cometh. 2. A gracious end. The fruit of it is to take away sin (Isa. xxvii. 9). Now, this is God's work. God's rod, as well as God's word, doth nothing without his blessing; otherwise they are both "I am the Lord that teacheth them dead, and useless means: poor, to profit" (Isa. xlviii. 17); that is, by afflictions. 3. A glorious end. It is the Lord's gift, not our merit. Oh! then, let us do duty, and God will not be wanting; let us wait upon him with Job's patience, and he will give Job's end.

That the Lord is very pitiful, and of tender mercy.] This clause expresseth partly the cause, partly the manner, of God's appearance in Job's end. 1. The cause why Job had so good an end of his troubles, was God's mercy, not his own merit. It was his happiness that he had to do with a pitiful and merciful God. 2. The manner of God's appearance in the end of afflictions. You will find God merciful and pitiful, whatever the flesh saith to the contrary. In the beginning you think him cruel, but in the end you find him merciful. Here are two words that express God's goodness. The first is, very pitiful; in the original, Toλúσnλayxvos, of much or many bowels. These are the tender parts in which we feel a commotion upon every strong affection; as the mother's bowels are said to yearn to the infant when he was to be divided (I Kings iii. 26); therefore we are bid to put on bowels (Col. iii. 12). The next word is, of tender mercy, dupioμwv. It is the word which is opposed to the hard heart, and therefore we do not render it the merciful, but of tender mercy. Now, the proper use and distinction 1. The one hath reof these words in this place, may be conceived thus. spect to our miseries, the other to our sins: pitiful, in feeling our miseries; merciful, in pardoning our sins. 2. The one noteth affection, the other acts

suitable, inward and outward mercy.* From hence you may observe several

notes.

I. From that [very pitiful and tender mercy] God's mercy is seldom spoken of without some addition of much, or great, or tender, &c. Most commonly in the Old Testament, it is expressed plurally, mercies and lovingkindnesses, and very often are those additions of much and great annexed "Great in mercy” (Exod. xxxiv. 6), “His mercies are very great” (2 Sam. xxiv. 14). So, "With him there is plenteous redemption” (Psa. cxxx. 7). So, "abundant mercy" (1 Pet. i. 3); "The exceeding riches of his grace' (Eph. ii. 7). God delighteth to discover this attribute in his royalty and magnificence. Certainly, there is more of God's mercy than in men's sins ; our ephah is full, but God's mercy is overfull. And there is enough in God to supply all our wants; when you can exhaust overflowing mercy, then you may complain. And there is enough in God to satisfy every particular believer: we all drink of the same fountain, and yet cannot draw it dry. Oh! when shall we learn of our heavenly father, not only to do good works, but to abound in them more and more? He is rich in mercy, when shall we be rich in good works ? &c.

II. God is very tender to his people in misery: sense doth but make lies of God. When we hearken to the voice of our own feeling, we are apt to say as Job, "Thou art turned to be cruel" (Job xxx. 31); or at least as David, "I am cut off" (Psa. xxxi. 22), though at that very time God had a gracious respect to him; "nevertheless, thou heardest the voice of my supplications." Israel is chidden for saying, “My way is hidden from the Lord, and my judgment passed over by my God" (Isa. xl. 27); that is, God hath left me out of the count of providence, and the roll of those whom he is to look after: he doth not take notice of my case. Do but wait a little while, and you shall see that the Lord is very pitiful and tender. God's children have been at length ashamed of their hasty words; and when Providence hath had its course, they can easily see that, though the outside and bark of it was rough and harsh, yet it was lined with pity and mercy.

III. From the two words pitiful and merciful, God hath every way provided for the comfort of his people. He hath pity for their afflictions, and pardon for their sins; he was sensible of Job's misery and of Job's weakness: his compassion might be discouraged by our murmurings, but that he is merciful as well as pitiful. Afflicted persons may hence comfort themselves, and answer the objections of their sad spirits. When you have injuries from men, you shall find pities in God. Ay, but I have sinned: I answer, there is mercy in him as well as pity, &c.

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IV. From the order of the words, very pitiful,” and then of " tender mercy." There is in God, first bowels, and then bounty; so, " merciful and gracious" (Exod. xxxiv. 6). Oh! then, let us learn of our heavenly Father, when we do good, to do it with all our hearts; let the spring be within us: 66 "Draw out thy soul to the hungry," and then afflicted" person (Isa. lviii. 18).

* Пoλúσπλaɣxvos abundat intima misericordia. Beza.

satisfy the

VERSE 12.-But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath; but let your yea be yea, and your nay nay, lest ye fall into condemnation.

For the context, some say this is the coherence between the former matter and the present verse: men in affliction are usually impatient, and impatiency bewrayeth itself by oaths and curses,-a conceit very injudicious, and no way complying with the intent of the apostle. We need not stick at method and connexion. It is usual with James and the other apostles, to divert from one matter to another, according as the necessity of the times did require, without any curiosity or observation of the laws of method. In this verse there is an admonition or dissuasive from swearing; in which you may note, 1. The vehemency of proposal, "But above all things."

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2. A direction proposed.

(1.) Negatively, "Swear not:" wherein some forms of oaths are specified, neither by heaven, nor by earth, nor by any other oath." (2.) Positively, "Let your yea be yea, and your nay nay." 3. Here is a comminatory reason and enforcement, condemnation."

"Lest ye fall into

But above all things, πρὸ πάντων, ἄδελφοι.] The phrase hath undergone several constructions, it properly signifieth before all things; therefore Lyra interpreteth the apostle thus, do not swear before all things, before every word and promise.* The exposition were plausible, if the posture of the words were μὴ ὀμνύετε, ἄδελφοι, πρὸ πάντων, “My brethren, swear not before all things:" but it is, "Before all things, my brethren," &c. Therefore I rather take it for a form of vehemency and earnestness, frequent in the apostolical epistles: "Above all things take the shield of faith" (Eph. vi. 16). So, "Above all things have fervent charity among yourselves" (1 Pet. iv. 8). But you will say, why doth he press this "above all things?" The question is grave and weighty; I shall give some reasons, which will occasion so many notes.

I. Because it is a great sin to swear lightly and inconsiderately. It is specially forbidden in the decalogue, "I will not hold him guiltless" (Exod. xx. 7). Of all things God is tender of his own name. It is a great sin in regard of the object about which it is conversant. Of God's name, which ought to be sacred, every thought and mention should be accompanied with reverence all sin is against God; but this is formally and directly against God: men are most tender of their credit. It is a great sin in regard of the occasion: it is without a temptation, unless it be such as argueth height of wickedness. Either a wantonness in sin, because it is a sport to do evil; other sins have an external bait, here is nothing but a glorying in our own shame (Phil. iii. 19), or an obstinate pride; it is a daring of God; they will sin, because they will sin; it is usually found in ruffians that have lost all awe. Oh! let us beware of this sin of rash swearing, of every tendency that way, any irreverent use of the name of God in sudden outcries, O God, O Lord, &c., or any vain jesting with oaths. Those that swear in jest, shall go to hell in earnest. The Jews were so tender of the name of God, that they would not pronounce Jehovah in the law, but read Adonai, unless by

* Ne præponatis juramentum omnibus verbis et promissis.

high priest once every year. And being given to swearing, they were loth to use their greater oath, Chi Eloah, but swore by the creatures.* The heathens would name those but seldom whom they reverenced; Aug. (as Suetonius reporteth) I would not have his name obsolefieri, to be worn threadbare: the name of Mercurius Trismegistus was not commonly pronounced, because of great reverence to him.

II. Another reason why the apostle saith, “above all things," is, because it was a sin familiar with the Hebrews, as appeareth by sundry passages in Scripture; see those dissuasives, Matt. v. 33, 34, &c.; Matt. xxiii. 16, 17. It was a sin very common amongst them, as among some nations to this day; as the Dutch, French, Scottish, though the English have too much written after their copy. The note is, that common and known sins must be opposed with all earnestness. The apostle saith, "Above all things, swear not:" such points are to be pressed above all others. Usually, such truths as concern the present age are disliked. When we reflect upon the guilt of the times, men would have us preach Christ; and the general doctrines of faith and repentance, which is nothing but a vain cavil, masked with the specious pretence of religion; for you shall see, when the preaching of Christ was the main truth in controversy, and the apostles bended their strength that way, the Corinthians cried for wisdom, meaning doctrines of civil prudence, and the softer strains of morality; and that is the reason why Paul said, “I have determined to know nothing but Jesus Christ, vai Tarov isavowμevov, yea, and him crucified" (1 Cor. ii. 3); which was the doctrine at which they were most scandalized, and therefore he resolved to take notice of no argument so much as that in his ministry. The work of the ministry is not to contend with ghosts and opinions antiquated, but the errors and sins of the present time. Look, as it is the duty of Christians to spend the heat of their indignation on the main sin with which they are surprised, "I kept myself from mine iniquity" (Psa. xviiii. 23); so must ministers chiefly bend their zeal and strength against the present guilt. Were we only to provide for ourselves, we might read to you fair lectures of contemplative divinity, and with words as soft as oil, entice you into a fool's paradise, never searching your wounds and sores; but our commission is to cry aloud and spare not," &c. (Isa. lviii. 1.)

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III. It is a custom that can hardly be left or forsaken; therefore above all things take heed of swearing. Austin urgeth this argument,† "Why doth the apostle say above all things? Is it worse to swear than to steal? worse to swear than to commit adultery? worse to swear than to kill a man? No, but the apostle would fortify as much as he could against a pestilent custom," &c. Certainly, when we have once gotten it, it is hardly left. Every corporal thing, being often moved in one and the same manner, receiveth a greater easiness and aptitude to the same motions; so doth the tongue when it is used to the voicing of oaths. Custom hath so great a power upon us, that the word is uttered before the mind can check it. The executions of other sins are slower, as murder, lust, theft, because other members are not so ready

*To which the poet alludeth, Jura verpe per Anchialum. Martialis.

+ Quare ante omnia? Jurare pejus est quam furari? Jurare pejus est quam adulterare? Jurare pejus est quam hominem occidere? Absit, quare ergo ante omnia? ne surrepat vobis consuetudo jurandi; ut te adversus consuetudinem intensissimum redderet. Aug. Serm. 28. De Yerbis Apostoli.

as the tongue. A man may sooner command his hand than his tongue. Well then, let those that by company or education have learned to swear, or to use vain, idle expressions, watch with the more care. A custom is soon gotten, either by our own use, or constant conversation with them that use it. Good Joseph learned to swear in the house of Pharaoh. Watch diligently, thy custom will not excuse thee; if it be thy custom to sin, it is God's custom to destroy sinners.

Swear not, neither by heaven, nor by earth, nor by any other oath] For the opening of this passage, it may be inquired, 1. Whether all oaths be forbidden? Divers have been of this judgment. The Esseans thought all oaths as bad as perjury, as Josephus witnesseth, lib. ii. De Bello Judaico, cap. 7. Jerome chargeth the Pelagians with the same opinion; it hath been also objected against the Waldenses, how truly I know not. The Anabaptists have been uncertain in this point; sometimes they have professed against all oaths, at other times expressed themselves as denying only rash oaths, as in the conference at Franckendale; and those of that sect amongst us, seem to have recanted the ancient rigour herein. Many modern writers of great note, seem to incline to the absolute prohibition of oaths, as unbeseeming that faith and simplicity which should be among Christians. Certainly there hath been a great abuse of them in our civil courts, even to the disgrace of our holy profession, as being administered upon every trifling occasion, for a shilling matter, and in businesses of a low concernment. But however, oaths in themselves are lawful, if taken in truth, righteousness, and judgment (Jer. iv. 2); that is, without fraud, in a lawful matter, and upon a weighty occasion.

The apos

tle saith, an oath is πépas avriλoyías, an end of strife (Heb. vi. 17). In the Old Testament, in any doubtful case, which could not be otherwise determined, they were to accept the oath of the Lord (Exod. xxii. 11, 12). The commandment itself alloweth a liberty: "Thou shalt not take the name of the Lord thy God in vain," which implieth a lawful use of God's name. the New Testament, the apostle Paul, in weighty matters, often sweareth, and calleth God to witness; see Rom. i. 9, and ix. 1; 2 Cor. i. 23. "God is my record" (Phil. i. 8).

In

2. What oaths are condemned? Answer, our Saviour and the apostle James do not only meet with that wicked custom introduced by the Pharisees, that a man might swear by the creatures, if there were no mention of the name of God, or things offered to God, as appeareth by considering Matt. v. and Matt. xxiii. The nation of the Jews were guilty of three things, 1. Frequent swearing; 2. Swearing by the creatures; 3. Breaking these oaths as not binding and valid; and, these sins being rife in the apostles' days, the prohibition of the text must be chiefly applied to them. So that, "Swear not, neither by heaven, nor earth," must be meant of their usual and accustomed forms, which they had invented to evade the law; for the Jews, so they did omit the great oath of Chi Eloah, thought they were safe; so Philo saith, that it was a sin and vanity ἐπίτον πατέρα και ποιητὴν ὁλῶν ἀνατρέχειν, presently to run to God, or the maker of all things, and to swear by him; but that it was a wful to swear by our parents, by heaven and the stars.* So it is observed of some of the ancient Greeks, that they did not προπετῶς ὀμνύειν περὶ τῶν θεῶν, ἄλλα κατα τῶν ἐπιτυγχανόντων, that they did not easily swear by the gods, but

* Philo in lib περὶ τῶν ἐν ἔδει νόμων.