us, in the closing words of the verse, "that the Lord is very pitiful, and of tender mercy." He is full of compassion. He shewed himself so in Job's case; and that was no solitary instance. Exceptional in some of its features, it was but an exemplification of that character which remains ever the same, and cannot but come out in a similarly loving, gracious way of acting toward all his people.

Christians, be patient. Cultivate, exercise this grace; let it have its perfect work. Manifest it under all the sufferings to which you are subjected, in all the labours to which you are called in the Master's service, and that until the very end of your course here below. Be patient in bearing, not rebelling, complaining, fretting when trials come upon you, when they are of a severe and unexpected nature, or when they are of long continuance. We are exceedingly apt to faint and fail under certain kinds of affliction, and under all kinds of it, if lingering, protracted. De patient in working. We are prone to grow weary in well-doing. Making little progress, meeting with much opposition and many discouragements, our hands hang down and our knees become feeble. Seeing, perhaps, no appearance of success, discovering, it may be, signs rather of things going back after strenuous effort, we are tempted to relinquish the task, and trouble ourselves no more about the matter. Let us yield to no such feeling, but, having entered the vineyard, labour on, believing that "in due season we shall reap, if we faint not.” Be patient in waiting, waiting for the fruit of toil,-waiting for the triumphs of Christ's cause,-waiting for the entrance into the heavenly home and inheritance. Let us not give way to unbelief because of present failures, delays, and hopes deferred, but realizing the certainty of the final issue, let us possess our souls in peace, and fully expect all that the Lord has promised.

Christians, be patient. How strong the motives, how great the encouragements to cultivate and exercise this spirit! Well may you endure. There is before you a glorious reaping-time, an everlasting harvest of blessedness. The husbandman may have his hopes

It is perfectly sure. sadly disappointed.

The weather may prevent the growth of his crops, or destroy them when ripe before they can be cut down and stored. But no such casualties can either hinder or diminish the heavenly ingathering. It is near also. The waiting-time is but short,-short in relation to eternity, short, for at the longest this life is like "a vapour, that appeareth for a little, and then vanisheth away." And finally, it is large, ample. There is to be no stinted return, no scanty increase, but a most plentiful harvest, more than enough to fill all barns,-an inheritance incorruptible, undefiled, and that fadeth not away,-an exceeding great and eternal weight of glory.

I cannot close without reminding sinners that, in their case also, a reaping-time is coming. There is before you a harvest too, but one of Divine wrath and endless misery. How fearful the prospect! Realize it, for blindness, unbelief, indifference, instead of diminishing, must deepen its horrors. Have done with your sowing to the flesh, for its only produce is corruption. Set about sowing to the Spirit, that of the Spirit you may reap life everlasting. Comply with the call of the gospel, so shall you be sprinkled with the cleansing blood of Jesus, and have this patience, with every other grace, implanted in your bosoms.

XXVIII.

PROHIBITION OF SWEARING.

"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."-JAMES v. 12.

N drawing his Epistle toward a close, the apostle introduces certain special and detached exhortations,

applicable to Christians always and everywhere, but having a particular reference to the circumstances of those who were immediately addressed. They were subjected to temptations and troubles, which rendered such counsels, commands, warnings, and encouragements peculiarly suitable, urgently needful. While the present prohibition has an isolated, independent appearance, it is connected in a general way with what precedes. The faithful amidst their heavy afflictions, the outward persecutions by an ungodly world, combined with the inner conflicts of the Divine life,were in danger of getting impatient, of growing weary in well-doing, and thinking the promised and final harvest long deferred. James puts them on their guard against this tendency, urging them to endure, to suffer, without failing or complaining,—to hold on with stedfast hearts until the Lord's coming. He enforces the duty of so feeling and acting by such considerations as the nature of the final issue, for how glorious the eternal reaping of the saints, and the nearness of it, for the judge was already standing at the door; as also by such examples as those of the husbandman, who has first to labour hard, and then to wait long

for the precious fruits of the earth,—the prophets who, as a class, were equally remarkable for the severity of their trials, and the calm constancy of their spirits under them,and Job, who, amidst overwhelming calamities, manifested a patience which was proverbial.

Situated as they were, assailed, harassed, tempted, they might be apt to give way to passion, and under provocation, irritation of feeling, arising from unworthy treatment, might speak unadvisedly with their lips, and that to the extent of falling into the sin of swearing. They might in anger, if not even in some cases on purpose and from policy, utter oaths, especially of the kind which the Jews regarded as involving little or no criminality, as being comparatively or entirely harmless, because the name of God was carefully avoided. We know how Peter was betrayed into the offence on a memorable occasion; and, without going his length in profanity, they might, in moments of excitement and difficulty, be drawn into something similar. Hence, probably, the warning of the text, which bears a striking resemblance to one by our Lord in his Sermon on the Mount. Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: but I say unto you, Swear not at all; neither by heaven; for it is God's throne: nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your communication be Yea, yea; Nay, nay; for whatsoever is more than these cometh of evil." 1 At a later period he spoke out as strongly on the same subject. "Woe unto you, ye blind guides! which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor. Ye fools, and blind! for whether is greater, the

1 Matt. v. 33-37

gold, or the temple that sanctifieth the gold? And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. Ye fools, and blind for whether is greater, the gift, or the altar that sanctifieth the gift? Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon. And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon."

Let us now proceed to consider the prohibition contained in these words of the apostle, and let us do it in simple dependence on the teaching and blessing of the Holy Spirit. The question then is, what is here forbidden? I answer it both negatively and positively.

Both

I. It is not every kind of swearing which is forbidden. Some have thought and maintained the opposite. in early and later times the words of Jesus, and of James his inspired servant, have been regarded as decisive against all oaths whatever, as prohibiting them in all cases, even the most solemn and special. This was the view of several of the ancient Fathers. It was espoused by certain sects in the middle ages, which separated more or less from the corruptions of the Papacy. And in the present day the Quakers and others refuse to swear, believing, as they do, that the practice is expressly forbidden, and so unchristian, unlawful in its nature. The general opinion, however, of the Church from the beginning has been different. It has been to the effect that the reference is not to judicial and sacred oaths-not to those ordinarily appointed to be taken in giving evidence, professing allegiance, and on other important occasions; that it is not to the use but the abuse of such a method of confirming testimony and guarding against

1 Matt xxiii. 16-22.