^ ' Ne pra;ponatis juramentum omuibus verbis et promissis.'
JaS. V. 12.] UPON THE EPISTLE OF JAMES. 435
have fervent charity among yourselves.' But you will say, Why cloth he press this above all things ? The question is grave and weighty. I shall give some reasons, which will occasion so many notes.
Ohs. 1. Because it is a great sin to swear lightly and inconsiderately ; it is specially forbidden in the Decalogue : ' I will not hold him guilt- less,' 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, 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, 0 God, 0 Lord, &c., or any vain jesting with oaths. Those that swear in jest shall go to hell in earnest. The Jews were so ten- der of the name of God, that they would not pronounce Jehovah in the law, but read Adonai, unless by the high priest once every year. And being given to swearing, they were loath to use their greater oath, Chi Eloah,^ but swore by the creatures. The heathens would name those but seldom whom they reverenced. Augustus, as Suetonius reporteth, would not have his name ohsolefieri, to be worn threadbare. The name of Mercurius Trismegistus was not commonly pronounced, because of great reverence to him.
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, Mat. v. 33, 34, &c. ; Mat. 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 : —
Ohs. 2. 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 other. 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 ca^dl, 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, 1 Cor. ii. 3, ' I have determined to know nothing but Jesus Christ, vat koX tovtov eaTavpoiftivov, yea, and him crucified ; ' which was the doctrine at which they were most scandalised, 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 con- tend with ghosts and opinions antiquated, but the errors and sins of
^ To which the poet alludeth, * Jura, verpe, per Anchialum.' — Martialis.
43G AN EXrOSITION, WITH NOTES, [JaS. V. 12.
the present time. Look, as it is the duty of Christians to spend tlie heat of their indii;natiou on the main sin with which they are surprised : Ps. xviii. 23, ' I kept myself from mine iniquity ; ' so must ministers chiefly Lend 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 witii words as soft as oil entice you into a fool's paradise, never searching your wounds and sores. But our com- mission is to ' cry aloud, and spare not,' Sec, Isa. Iviii. 1.
0^6'. 3. It is a cu.stom 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 nuich as he could against a pestilent custom,' &c. Certainly, when we have once got 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 wlien 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 as the tongue. A man may sooner command his hand than his tongue. Well, then, let those that, by com])any or education, have learned to swear, or to use vain, idle exjjressions, watch with the more care ; a custom is soon got, 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.