by our Saviour," Swear not at all," was somewhat that was even then unlawful, but practised on the false glosses of the Pharisees on the law. Now this was not solemn swearing in judgment and righteousness, which we have proved before, not only to have been lawful, but appointed expressly by God himself.

2. Our Saviour expressly limiteth his precept to our communication, "Let your communication be yea, yea, nay, nay,” ver. 57. There was then amongst men, and that countenanced by the Pharisees, a cursed way of mixing oaths with men's ordinary communication. This blasphemous wickedness, as it was a direct violation of the third commandment, so it was frequently rebuked by the prophets. But as other public sins, it grew and increased among the people, until their corrupt leaders in compliance with them, began to distinguish what oaths in common communication were lawful, and what were unlawful, what were obligatory and what were not. To eradicate this cursed practice, our Saviour gives this general prohibition to all that would be his disciples, Swear not at all," that is, in communication, which is the first design of the third commandment. And as there is nothing which more openly proclaims a contempt of Christ and his authority, among many who would be esteemed Christians, than their ordinary customary swearing and cursing by the name of God, and other hellish imprecations which they have invented in their daily communication; so possibly the ob servation of the greatness of that evil, its extent and incurableness, hath cast some on the other extreme. But it is no property of a wise man, by avoiding one extreme to run into another.

3. The direction and precept of our Saviour, is given in direct opposition to the corrupt glosses and interpretations of the law introduced by tradition, and made authentic by the authority of the Pharisees. This is evident from the express antithesis in the words, "You have heard what hath been said of old time, but I say unto you." Now these were two, 1. That there was no evil in an oath at any time, but only in swearing falsely. This they gathered, (as they fathered their most absurd apprehensions on some pretext of Scripture), from Levit. xix. 12. "Ye shall not swear by my name falsely, neither shalt thou profane the name of thy God." From hence they concluded that God's name was not profaned in swearing, unless a man sware falsely, that is, forsware himself. And this also they restrained principally to promises by oaths or vows to be performed to God, which turned to their advantage who had the disposal of things sacred and devoted. This they judged to comprise the whole of the prohibition in the third commandment, but most falsely, and to the hazard of the souls of men. For not only the using or interposition of the name of God in a false matter, which is perjury, but also the using of it in vain, that is, without just cause, or

reason, or call, lightly and vainly, is expressly forbidden. Herein our Saviour interposeth his divine interpretation, and in opposition to the corrupt exposition of the Pharisees, declares that not only false swearing by the name of God in judgment, or otherwise, is forbidden in the command; but also that vain interposition of the name of God in our communication is utterly prohibited. And it is hence evident to me, that no man ought voluntarily to take an oath, unless the matter in controversy be undeterminable without it, and the authority be lawful that requires it. 2. Aiming to comply with the lusts and corruptions of men, (as the great artifice of all false teachers consists in the accommodation of doctrines to the blindness and prevalent sins of men,) they had found out a way how they might swear, and swear on, without the guilt of perjury, though they sware never so falsely; and this was not to swear by the name of God himself, which if they did and sware falsely, they were perjured, but by the heavens, or by the earth, or Jerusalem, or the temple, or the altar, or their own heads; for such kind of oaths and execrations were then, as also now in use, in the ordinary communication of men. But herein also the filthy hypocrites had a further reach, and had insinuated another pestilent opinion into the minds of men, tending to their own advantage. For they had instructed them, that they might freely swear by the temple, but not by the gold of it, and by the altar, but not by the gift that was on it, Mat. xxiii. 16-19. For from the gold offered in the temple, and the gift brought to the altar, did advantage arise to these covetous hypocrites, who would therefore beget a greater veneration in the minds of men towards them, than to the express institutions of God themselves. In opposition to this corruption our Saviour declares, that in all these things there is a tacit respect to God himself; and that his name is no less profaned in them, than if it were expressly made use of. These are the things alone which our Saviour intendeth in this prohibition, namely, the interposition of the name of God in our ordinary communication, without cause, call, warrant or authority, when no necessity requireth us thereunto; where there is no strife otherwise not to be determined, or which by consent is to be ended; and the usage of the names of creatures sacred or common in our oaths without mentioning of the name of God. And there are two rules in the interpretation of the Scripture which we must in such cases always carry along with us. 1. That universal affirmations and negations are not always to be universally understood, but are to be limited by their occasions, circumstances and subject-matter treated of. So where our apostle affirms, that he became all things to all men; if you restrain not the assertion to things indifferent, false conclusions may be drawn from it, and of evil consequence. So is the pro

hibition of our Saviour here to be limited to rash and temerarious swearing, or it would be contrary to the light of nature, the appointment of God, and the good of human society. 2. It is a rule also of use in the interpretation of the Scripture, that where any thing is prohibited in one place, and allowed in another, that not the thing itself absolutely considered, is spoken unto, but the different modes, causes, ends and reasons of it are intended. So here in one place swearing is forbidden, in others it is allowed, and examples thereof are proposed unto us; wherefore, it cannot be swearing absolutely, that is intended in either place; but rash causeless swearing is condemned in one, and swearing in weighty causes for just ends, with the properties of an oath before insisted on, is recommended and approved in the other. I shall shut up the discourse with three corollaries from it.

Obs. X. That the custom of using oaths, swearing, cursing or imprecation in common communication, is not only an open transgression of the third commandment which God hath threatened to revenge, but it is a practical renunciation also of all the authority of Jesus Christ who hath so expressly interdicted it.

Obs. XI. Whereas swearing by the name of God in truth, righteousness and judgment, is an ordinance of God for the end of strife amongst men; perjury is justly reckoned amongst the worst and highest of sins, and is that which reflects the greatest dishonour on God, and tendeth to the ruin of human society.

Obs. XII. Readiness in some to swear on slight occasions, and the ordinary impositions of oaths on all sorts of persons, without a due consideration on either hand of the nature, ends and properties of lawful swearing, are evils greatly to be lamented, and in God's good time among Christians, will be reformed.

VER. 17-20.-IN this last part of the chapter, two things are further designed by the apostle. 1. An explication of the purpose and end of God in his promise, as it was confirmed by his oath; and therewithal and from thence, he makes application of the whole unto all believers, seeing the mind and will of God, was the same towards them all, as they were towards Abraham, to whom the promise so confirmed was made in particular. 2. A confirmation of the whole privilege intended by the introduction of the interposition of Christ in this matter; and this is expressed in a transition and return unto his former discourse concerning the priesthood of Christ.

VER. 1720. Εν ᾧ περισσοτερον βουλόμενος ὁ Θεος επιδειξαι τοις κλη ρονόμοις της επαγγελιας το αμετάθετον της βέλης αύτε, εμεσίτευσεν όρκων Ίνα δια δυο πραγματων αμεταθέτων, εν οἷς αδυνατον ψευσασθαι Θεον, ισχυραν παράκλησιν εχωμεν οἱ καταφυγοντες κρατησα της προκειμένης ελπίδος. Ην ὡς αγκυραν έχομεν της ψυχής ασφαλη τε και βιβλιαν, και

εισερχομένην εις το εσωτερον το καταπετασματος· Οπε πρόδρομος ὑπερ ἡμων εισηλθεν Ιησες, κατα την ταξιν Μελχισεδέκ αρχιερευς γενομένος εις

τον αιώνα.

Eva, in quo, qua in re, Syr. Non, propter hoc, quapropter. Some have respect unto the thing itself spoken of, some to the reasons of things spoken.

Пegorigen Buivos, Abundantius volens; volens ex abundanti, Syr. xay nw, maxime voluit, abunde voluit, would abundantly.'

6

Exidia. M. Siduardas, ostendere, manifestly to set forth.' To aμstabitov Tas Brλns, Immutabilitatem consilii, Bez. Immobili tatem, An. V. Lat. Rhem the stability; which answers neither of the words used, which are more emphatical. Syr. 7711WT annw, that his promise should not be changed.' AμTalTo is that which cannot be altered nor transposed into any other state.

EMITIVO ogxw, intervenit juramento, An. fide jussit jurejurando. Bez. Interpositionem fecit jurejurando; interposuit jusjurandum, Vul. Lat. Rhem. He interposed an oath; not properly, for SIT is, he himself came between, or in the midst; he interposed himself, and gave his oath.' From μέσος is μεσίτης, interventor, fidejussor, interpres, signvorosos, pacificator. Thence is μTu, mediatorem ago, pacificatoris partes ago, to interpose a man's self by any means, to confirm and establish peace,' which was here done, gx, with an oath.' The word is used in this place only in the New Testament, as it is no where used but by Paul, Gal. iii. 19, 20. 1 Tim. ii. 5. Heb. viii, 6. ix. 15. xii. 24. Δια δυο πραγμάτων αμετάθετων, ut per duas res immutabiles, or immobiles: Rhem. that by two things unmoveable;' Syr. which are not changed,' or ought not to be. By two immutable things.' Toxugar magazinow exaμs, fortem consolationem habeamus; fortissi mum solatium; validam consolationem habeamus, haberemus. 8 17: Syr. that great consolation should be to us.' Ixvga denotes such a power and strength in that which is denominated by it, as is prevalent against oppositions and difficulties, which is most proper in this place.

Oi xaτapuyorris, confugientes, qui confugimus, qui cursum eo corripimus, Bez.who have hastened our course or flight.' Qui huç confugimus: Ours, who have fled for refuge.' And indeed xzταφεύγω with επι, εἰς or προς, is not used but for to flee to a shel ter, refuge or protection.' Hence xataptvyn is refugium, a refuge that any one betakes himself unto in time of danger.

Κρατήσαι της προκειμένης ελπίδος, ad tenendum propositam spem, στο hold the proposed hope.' Obtinere, to obtain.' Syr. 11, that we may hold. Ut spem propositam retineamus; Bez. ad cbtinendam spem propositam. Ours most properly, to lay hold upon;' for garra is, injecta manu fortiter tenere or retinere.

Ην ὡς ἄγκυραν εχόμεν της ψυχής ασφαλη τε και βέβαια, ο safe and firm, firm and stable.'

which • דלביך בנפשן דלא תתזיעי .Syr

holds our soul that it be not moved,' expressing the effect, and not the nature or adjuncts of the means spoken of.

Εισερχόμενην εις το εσωτερον το καταπέτασματος. Et incedentem, ingredientem, introeuntem, usque ad interiora velaminis. Vulg. ad interius velaminis, usque in ea quæ sunt intra velum. Bez. Some respect the place only, some the things within the place, which

ועאל לגו מן אפי תרעא .entereth into that within the vail. Syr

and entereth into the faces of the gate;' so that interpreters always calleth the vail,' the faces of the gate, port, or entrance of the temple,' namely, the most holy place, because it was as a face or frontispiece unto them that were to enter. See Matt. xxvii. 51.

Όπω πρόδρομος ύπερ ημων εισηλθεν : Ubi precursor pro nobis intrcivit. But quo is better not where,' but whither.' Rhem. the pre

where before Jesus • בר דקרם על חלפין .cursor for us. Syr

is entered for us,' which determines the ambiguity of insę nuov not our forerunner is entered,' but the forerunner is entered for us.'

1. The intro

Ver. 17-20.-Wherein God, willing more abundantly to manifest unto the heirs of promise the immutability of his counsel, interposed himself by an oath; that by two immutable things, in which it was impossible for God to deceive, we might have strong (prevailing) consolation, who have fled for refuge to lay hold on the hope set before us ; which we have as an anchor of the soul both safe and stedfast, and which entereth into that within the vail, whither the forerunner is for us entered, Jesus, made an high-priest for ever after the order of Melchisedec. Sundry things are observable in these words. duction unto the application of the foregoing discourse to the use of all believers. Wherein, 2. The design of God in the confirmation of his promise by his oath, which was to manifest the immutability of his counsel. And this is amplified, 1. By the frame, purpose or mind of God therein-he was willing. 2. By the manner how he would declare his mind herein-more abundantly; namely, than could be done by a single promise. It gave not a further stability unto his word, but manifested his willingness to have it believed. 3. The persons are described to whom God was thus willing to shew the immutability of his counsel who are the heirs of promise; that is, all and only those who are so. 4. The way is expressed whereby God would thus manifest the immutability of his counsel, namely, by two immutable things; that is, his promise and his oath. Which, 5. are proved to be sufficient evidences thereof from the nature of him by whom they are made and given-it was impossible that God