Exposition of the Sermon on the Mount, Chapter 5 · Verse 37
Verse 37.
Let your communication be yea, yea, and nay, nay; for whatsoeuer is more commeth of euill.
This verse containeth two parts: A rule for the framing of ourA rule of communication. speech in common talke; and a Reason thereof. The Rule is this, Let your communication be yea yea, nay nay: where he sheweth, that though men may not sweare in their common talke, yet they may vse a simple affirmation, or negation to the thing they speake. This Rule is diuersly expounded; some take it to respect the truth of our speech, as if Christ had said; Whatsoeuer you affirme in speaking, affirme it truely, & whatsoeuer you denie in speaking, denie it truely. But by the circumstances of the place, it rather seemeth, that Christ here propoundeth a Rule for the very forme of our common talke, to this effect; If you would affirme any thing in your ordinarie speech, let your affirmation bee yea; and if you would denie any thing, let your negation or deniall bee no, and in your ordinarie communication say no more, though you bee vrged thereto. So must we take communication, for ordinarie common talke; for in some cases it is lawfull to sweare, as hath beene shewed.
First, by this Rule is condemned the adding of inuocations to ourTh… vse. 1. Inuocatiōs in communication vnlawful. common affirmations or negations; as O Lord, yea; nay▪ good God, and such like. In some cases, and at some times these may be vsed; but in ordinarie and familiar communication, these inuocations are abuses of Gods name. An earthly Prince will not suffer his name to bee tossed in eueryevery mans mouth; & much lesse will the Lord, who herein is iealous of his glorie.
Secondly, here note, that asseuerations may not be ordinarily vsed in2. Asseuerations. common talke; as verely yea, no in truth, and such like; these are more then simple affirmations and negations, & therefore in common speech may not be vsed. Our Sauiour Christ, the patterne of pietie, neuer vsed them, but in waightie matters, which were carefully to be remembred; and then he said, Verely verely, I say vntounto you.
Thirdly, here is condemned the vse of execrations, when we affirme3. Execratiōs or denie a thing in our common talke; as to say, yea, or else I would I were dead, and such like.
Fourthly, ordinarie swearing is here againe plainely forbidden, whether4. Ordinarie swearing. it be by the name of God, or by other creatures. Some to auoide swearing (as they thinke) in their common talke, for yea, and nay, vse to say, by yea, & by no: but herein they offend, for these phrases are oathes, as well as by faith, and by troth: and in a word, all speeches in common talke, added to confirme our speech, aboue yea, and nay, are abuses against this Rule of Christ, for ordinary communication.
For whatsoeuer is more then these, that is, whatsoeuer exceedeth a simple affirmation or negation in common speech, comes of euill: that is, of the euill one, the diuel: so Chap. 6. 13. Deliuer vsus from euill: that is, from the deuil, that euil one. This is a most excellent reason, to mooue men to put in practise this Rule; for all abuses of oathes, asseuerations, inuocations, and deprecations, in common speech, are abuses of Gods name, and they come from the diuel, he is the schoolemaster that teacheth men to vse them.
Quest. Whether doth eueryevery temptation come from the diuel? Answer. EueryEvery temptation to euill, is of the diuell; so much this Text prooueth: and Math. 4. 3. the diuel is called the Tempter, because hee giues himselfe to tempt all men, by all meanes, at all times. True it is, that some temptations come from our corrupt hearts, but yet the diuel hath an hand in them to further them. Quest. How can this be, seeing the diuel is but one, and can be but in one place at once? Answ. There is indeede one head of wicked spirits, called Beelzebub, and the diuell, who hath innumerable wicked angels ministering vntounto him, as may be gathered, Matth. 25. 41. where hell is said to be prepared for the diuell & his angels: and it is not vnlike, but they are moe in number, then all the men vponupon the earth; for where can any man bee in this life, but some wicked spirit will be ready to tempt him vntounto sinne? doth he not prouoke the filthie person to vncleannesse, and eueryevery man to such sinne, whereunto he is most inclined? And say the euill motions arise from our owne corruption, yet the diuels helpe is neuer wanting to bring it into action.
This serueth to confute the follie of our common people, who neuerVse 1. Devils oft about vsus though vnseene. feare the diuell, but when hee appeares vntounto them in some shape; they thinke he is neuer neere them, but when they see him: but they must know, that the diuel by his wicked spirits, is alwaies about them day & night, and in all places; and therefore they must learne more to feare his temptations, then his appearance; for that is not so terrible to the sight, as his temptations are hurtfull to the soule. Secondly, this presence of2 the diuell with eueryevery man, to tempt him at all times, must teach vsus, to keepe straite watch against all sinne, and the occasions thereof: we are easily perswaded to watch against thieues that would depriue vsus of our temporall goods, or naturall life; now the diuel our spirituall enemie, is daily about vsus, to seeke the ruine of our soules, and therefore wee must alwaies hauehave an eie to his temptations. And indeede, if wee would well consider his presence, and malice against vsus, it would make vsus watch & feare, lest he should take vsus in his snare.
But why is the diuel called the euill one? Answ. By a kinde of excellencieWhy Satan is called the euill one. of speech; for these reasons: First, because he is euill in excesse, his sinnes are in the highest degree; for it is like, his first sinne was directly1 against the holy ghost, which may be one reason, why God chose not angels, but men, on whom hee would shew merciemercy after their fall. Secondly, because he commits euil and wickednesse continually without2 ceasing, and therefore is compared to an a1. Pet. 5. 8.hunger-bitten Lyon, who goeth about continually seeking whom he may deuoure. The most wicked man that is, or euer was, will sometime doe good: bExo. 10. 16Pharaoh humbled himselfe, and confessed his sinnes to Moses, and c1. Sam. 15. …0.Saul desires to worship God with Samuel: Herod also heard Iohn Baptist dMar. 16. 20gladly, and did many things according to his Ministerie; but the deuil herein differs from all wicked men, that he doth nothing but practise wickednesse, he is alwaies murthering, and neuer ceaseth to seeke mens destruction. Thirdly,3 because he practiseth sinnes of all sorts and degrees, in himselfe, and by his Ministers; for the sinnes that be in the world, be all from him, either originally, or by furtherance. The vilest man that is, doth abstaine from sinne sometime, yea by nature he hateth some sinnes: the proud and prodigall man cannot abide couetousnesse; and the drunkard may abhorre idolatrie; but the deuil continually practiseth sinnes of all sorts, and therefore is iustly called the euill one.
Here thē we may see a reason, why we are called the childrē of wrath, Why we are called the children of wrath and of the deuill.and of the deuil by nature: namely, because by nature we carrie in vsus, & about vsus, as liuely an image of the deuil in sin, as any childe doth of his naturall father. For first, in our corruption we are guiltie of Adams sin, in eating the forbidden fruit. Secondly, our nature is stained with originall sinne, which is (not a practise) but a proneness… vntounto all manner of mischiefe and wickednesse, that is committed in the world. Seest thou a man kill his father, or mother, or betray his Master, as Iudas did to Christ, though it may be, thou abhorrest such sinnes, yet doubtlesse the seed thereof is in thee; yea, if God in merciemercy did not keep vsus from it, our corruption would carrie vsus to the blasphemie against the Spirit. And thirdly, frō this naturall corruption, do arise innumerable euil thoughts, words, and deeds, in the course of our liues, in all which we beare the image of the deuil, till God bring vsus to repentance; and therefore iustly may we be called the children of wrath, and of the deuill by nature, hauing the same corruption in vsus, that is in the deuil, though not in the same degree and manner.
Hence we learne, First, to be ashamed and confounded in our selues,Vse 1. yea to hang downe our heads; for what cause hath hee to be puffed vp with selfe louelove, that is by nature in himselfe like to the deuil. Secondly,2 this teacheth vsus aboue all things, to labour to hauehave the image of God renued in vsus, in righteousnesse, and true holinesse, which was lost in Adam, that so the deuils image, in sinne and wickednes, may bee defaced. Thirdly, this must cause vsus to make no account of any worldly thing,3 that pertaineth to vsus; but all our ioy must be in Christ, hee must bee our wisedome, and righteousnesse, our riches, and all things else, because by him we are renued, from the deuils likenesse to the image of God.