Commentary on Genesis and Exodus, Theological treatise · Commandment 6
The sixth Commandement: Thou shalt not kill.
1. The questions discussed.
QUEST. I. Why this precept is set before the other that follow.
1. AS the former Commandement exacteth and requireth to doe good, and to performe our duty unto man: so these following concerne our innocency, in doing of no hurt unto our neighbours and brethren. Pelarg. Lyran. 2. And they are propounded negatively: Quia negativa sunt majoris obligationis, & gravioris transgressionis: because negatives doe bind more strongly, and the transgression is more grievous: for it is a greater sinne, to doe evill, than not to doe good. Tostat. quaest. 21. 3. There are two rules and Canons in Scripture, upon the which these precepts of the second Table depend: the one is, Quod tibi fieri non vis, alteri ne feceris, That which thou wouldest not be done unto thee, doe not to another: Hic canon omnes tollit injurias: This rule taketh away all injuries and wrongs: the other is, Whatsoever you would that men should doe unto you, even so doe you to them, Matth. 7.12. Hic canon ad omnem similiter nos cohortatur beneficentiam: This rule likewise doth exhort us to all beneficence and doing of good. Procopius. 4. Now whereas injury is done three wayes unto our neighbour: Perversitate operis, falsitate sermonis, improbitate voluntatis: by the perversenesse of the deed, falsenesse of speech, and badnesse of the minde: and the perversenesse of the deed, is either offred to ones person, or substance: and his person is two wayes considered, as it is simplex, his single person, or conjuncta, his coupled person, in his wife: therefore these three Commandements, which forbid murder, adultery, theft, are set first. Pelarg. 5. And because the greatest hurt, which can bee done unto a man, is touching his life: Quia mors tollit esse simpliciter, because death taketh away a mans being simply, as other wrongs doe not: therefore this precept is set before the other, as forbidding the greatest wrong. Tostat.
QUEST. II. Whether it be here forbidden to slay any beasts.
THou shalt not kill. Some have imagined, that all kinde of killing is here forbidden, yea even of brute beasts. But this foolish opinion may be diversly confuted. 1. Augustine thus reasoneth: If it be not lawfull to slay beasts, Cur non etiam & herbas, why also is it not unlawfull to pull up herbes and plants? which, although they have no sense, yet they are said to live, and so also may dye: as the Apostle saith, That which thou sowest, is not quickned, except it dye, 1. Cor. 15.36. And this indeed was the mad opinion of the Maniches, that thought it unlawfull to pull up a plant. If then this, Thou shalt not kill, be not meant of plants, because they have no sense; then neither is it understood of brute beasts, Quia nulla nobis ration… sociantur, because they are not partakers of reason with us: thus August. lib. 1. de civitat. Dei, cap. 20. 2. Thomas useth this reason, Non est peccatum uti illis, quae sunt subdita hominis potestati, &c. It is no sinne to use those things, which are subject to mans power, and made for mans use: for there is a certaine naturall order, that plants are for the nourishment of beasts, and beasts feed one upon another, Omnia in nutrimentum hominum, &c. and all are appointed for the nourishment of man: and the Lord hath given unto man this liberty, As the greene herbe, have I given you all things, Gen. 9.3. The Apostle also sheweth the Lawfulnesse hereof: Whatsoever is sold in the shambles, eat yee, and aske no question for conscience sake, 1. Cor. 10.25. Thom. in opuscul. 3. Cajetane addeth further, that it is lawfull to kill beasts, Vt vescamur eis, vel ne molesta sint nobis: To feed upon them, or that they be not noisome unto us. 4. And the word ratzach here used, in the opinion of the Hebrewes, signifieth properly to kill a man: and therefore there need to be no doubt made of the lawfulnesse of killing other creatures for mans use. Simler. Cajetan.
QUEST. III. Of the divers kindes of killing.
THou shalt not kill. There are divers kindes of killing: some doe kill the soule onelyonly, some the body only, some both the body and soule. 1. They kill the soule, which seduce and pervert it: as therefore the Devill is said to be a murderer from the beginning, Ioh. 8. In quantum traxit ad peccatum because hee dr…w our first parents into sinne. 2. The body and soule is killed two wayes, occidendo pragnantes, in killing of women with childe: for so the infant conceived, is deprived both of body and soule: Secundo interficiendo seipsum, secondly when one killeth himselfe: for beside the death of the body, they bring their soule into danger. Thom. in opuscul.
3. The body is killed also divers wayes: for Homicidium est internum, externum, murder is either inward or outward: the inward is of two sorts, either conceptum conceived, as in anger, hatred, desire of revenge, which our Saviour forbiddeth, Matth. 5.22. or, permissum, when it is permitted or suffred, when one consenteth unto another mans death, Rom. 1.31. They doe not only the same things, but favour them that doe them. Pelarg. Thom. The externall is committed three wayes, manu, by the hand, as in beating, wounding, and lastly killing: or, ore, with the mouth, in railing, reviling, giving evill counsell: and, adjutorio, by ministring helpe, and so being accessary in killing. Thom. This externall murder, is either, Verbis ex…ptatum, gestu attentatum, opere designatum: wished in word, attempted in gesture, or designed in deed. Pelarg.
QUEST. IV. How the soule is killed by evill perswasion.
FIrst then, the seducing and perverting of the soule, is a principall breach of this Commandement: as Piscator well observeth, that seductio animae, the seducing of the soule, is one of the transgressions of this precept.
1. Augustines reason is taken from the practice of the Devill: Homicida Diabolus, non gladio armatus, &c. verbum malum seminavit & occidit: The Devill is a murderer, he came not unto man with armour or weapons, he sowed evill seed by tempting them, and so slew them. In Ioan. tract. 42.
2. Thomas useth this reason, Occidunt animam auferendo vitam gratiae: They slay the soule by taking away the life of grace: So Augustine concludeth, Si fratri tuo mala persuades, occidis: If thou perswade evill unto thy brother, thou killest him, ibid.
QUEST. V. That it is not lawfull for a man to kill himselfe.
SOme thinke, that by this precept man is forbidden to kill another, but not himselfe: But that it is a speciall offence against this law, for any man to lay violent hands upon himselfe, it may be thus shewed. 1. Augustines reason is: Ne que enim qui se occidit, aliud, quàm hominem occidit: Neither hee which killeth himselfe, doth any other than kill a man. 2. Pelargus useth this reason, Praeceptum eum ipsum comprehend…, cui praecipitur, A precept being simply propounded without any other addition, comprehendeth him also to whom the precept is given: in that it is said therefore, Thou shalt not kill, it is insinuated, that thou shalt not kill thy selfe. 3. Because our life is the gift of God, it cannot be taken away from whomsoever, without great impiety, and Facit injuriam humano generi, he that killeth himselfe, doth wrong unto humane society, in depriving the Commonwealth of a member thereof. Basting. 4. The same reasons, why a man should not kill his neighbour, because he is the image of God, hee is our flesh and one of Christs members, for whom he died; are strong to perswade one not to kill himselfe, for no man ever hated his owne flesh. Vrsinus. 5. Whereas it is objected that Sampson killed himselfe, the answer is, he did it, Instinctu Spiritus Dei: By the instinct of Gods Spirit: so that hee did it Authoritate Dei: By Gods authority. Thomas.
QUEST. VI. The inward murder of the heart forbidden.
NOt only the externall act of murther is here forbidden, but the internall also, by hasty rage, malice hatred, envy and such like. 1. Lex Dei spiritualis est: The law of God is spirituall, and therefore i…, bindeth not only the hands and tongue, but the heart also and affections: as our blessed Saviour, the best interpreter of the law, teacheth: If one be angry with his brother unadvisedly, he shall be culpable of judgement, Matth. 5.22. Gallas. 2. Another reason is: because, he, qui irascitur sine causa quamum ad volu… tem, homicidium fecit, which is angry without a cause, in respect of his owne will and purpose, hath committed manslaughter: Chrysost. hom. 11. in Matth. Therefore the Apostle saith, He that hateth his brother is a manslayer, 1. Ioh. 3.15. 3. Bonus medicus non solum tolli… malum, quod apparet, sed etiam radicem removet infirmitatis: A good Physitian doth not only take away the evill, that is apparent, but also removeth the very root of the disease: Thomas. Therefore our Saviour biddeth not only to take heed of murther, but of anger also: ex ira enim homicidium generatur: for homicide or murther is ingendred by anger and rage: Chrysostome. 4. And where the effect is forbidden, there also the cause and occasion thereof is restrained: as God would not have us to hurt our brother, so he would have all occasions thereof to bee cut off. Vrsinus.
QUEST. VII. What things are to be taken heed of in anger.
COncerning anger and rage, which is the inward killing, five things are here to be taken heed of▪ 1. Ne citò provocatur, that it be not soone provoked: as S. Iames saith, Loe every man be swift to heare, slow to speake, and slow to wrath, chap. 1.19. And there be two reasons why anger should not be soone provoked, because rage is a sinne before God, and so deserveth punishment; and for that every man desireth libertie: but he that is given to anger, is not Dominus sui ipsius, Master of himselfe. 2. He must take heed, ut … in ira permaneat, that he continue not long in anger: Psal. 4. Be angrie, and sinne not: Ephes. 4. Let not the Sunne goe downe upon your wrath. 3. Men must bee carefull, ne procedat primò in corde, that anger proceed not first in the heart, for then it turneth to hatred: and he that hateth his brother, is a manslayer: for, Se interficit, spoliando se charitate & alium: He killeth himselfe, by spoyling himselfe of charitie, and another also. 4. Ne procedat in verbo: It must not proceed in word: for he which calleth his brother foole, is in danger of hell fire, Matth. 5. 5. Ne procedat in opere: It must not proceed unto the deed: for in every worke wee must consider two things: Facere justitiam & misericordiam: To doe justice, and shew merciemercy: but he which is angrie can doe neither. For the first the Apostle saith, that the wrath of … doth not accomplish the righteousnesse of God, Iam. 1.20. It is reported of Plato, that hee should say to his servant, that had offended him: Punirem te, nisi essem iratus: I would punish thee, if I were not angrie. And he that is angrie, can shew no merciemercy: as it is said of Simeon and Levi, in their rage they killed a man, Gen. 49. Thom. in opuscul.
QUEST. VIII. Of rayling and reviling.
NExt unto the inward rage and heat of the affections followeth the outward indignation expressed by words, gesture, and other signes: and the third degree is when men fall to plaine railing, backbiting, slandering, threatning: as these three are thus expressed by our blessed Saviour: Whosoever is angrie with his brother unadvisedly shall be culpable of judgement: and whosoever saith unto his brother, racha, shall be worthie to be punished by a counsell: and whosoever shall say, thou foole, shall be worthie to be punished with hell fire, Matth. 5.22. 1. Here our Saviour maketh three degrees of anger, or rage: the one in the sudden heat and boyling of the affection inwardly without cause: the second, in the shewing of this indignation outwardly by any disdainfull words: as in calling one, racha, that is, idle head, light braine: for so rik in the Hebrew, to the which this Syrian word agreeth both in sound and sense, signifieth, light, What it is to call the brother Racha.value, Iun. Matth. 5.22. As also this indignation may bee expressed by other signes, as by grinning, frowning, spitting, and such like, Simler. Then the third degree followeth, in open railing, as calling one foole, with other termes of reviling. 2. As our Saviour maketh difference of the sins: so also he sheweth divers degrees of punishment: alluding unto the politike forme of judgement: for first there was the session or judgement of three, who judged of small causes; then of 23. who determined more waightie matters; then of 71. before whom the high Priest, or a false Prophet, and sometime a whole tribe was convented and judged: Beza. So he that is angrie shall be censured in the secret judgement of God; he that sheweth his indignation by opprobrious words, shall be held guiltie before all the assemblie of the heavenly Angels and Saints: he that raileth and revileth, shall bee judged worthie of hell fire, that is, of the greatest punishment, Marlorat. For they used foure kinds of punishments among the Jewes, whereby they put malefactors to death: strangling, the sword, stoning, and fire: of the which the last was the worst, Beza. 3. For he that raileth and revileth, tres, quasi uno ictu occidit, killeth three as it were with one blow: himselfe, him that giveth credit, and the third, whom he slandereth and revileth, Basting.
QUEST. IX. Whether beating and wounding, though there be no killing, be not forbidden here.
THe externall act followeth, not only of killing, but in offering any other violence with the hand, in beating, wounding, striking, and such like. 1. Here commeth to be examined the opinion of R. Salomon; that in this precept only murther is forbidden: but other violent wrongs, in maimes, wounds, shedding of bloud, beatings and such like, hee thinketh onelyonly afterward to bee restrained in the Judicials. 2. Against this opinion these reasons are enforced: 1. The Judicials only concerned the Israelites, and did not bind the Gentiles: but even among them these kind of violent assaults were unlawfull, therefore they are forbidden not by the Judicials only, but by the Morall law, Tostat. qu. 21. He also urgeth this reason: The things which were forbidden by the Judicials of Moses only, it was no sinne for the Israelites to doe, before those Lawes were given them, that is, before they came to Mount Sinai: but it was unlawful before for them one to smite another, as for the same cause Moses reproved an Hebrew, that did his brother wrong, and smote him, Exod. 2.13. therefore these wrongs were not only prohibited by the Judiciall law. 3. Burgensis giveth this reason: Quia facit contra charitatem: Because he that smiteth or woundeth, though he kill not, doth against charity, as he also doth which killeth, though in an higher degree. So also Lippoman. 4. Tostatus further giveth this rule: Omnia quae pertinent ad idem genus reducuntur ad idem pr…ceptuum All that belongeth to the same kinde, is to be referred to the same Commandement: as all wounding, beating, smiting, tendeth to the hurt of our brother in his body, as killing likewise doth.
QUEST. X. Why actuall murder is such an hainous sinne before God.
NOw followeth the greatest transgression among the rest, which is the taking away of a mans life: 1. For if hatred, envy, railing, wounding, and the like, are counted murder before God, in respect of the will and purpose, much more murder it selfe, which is the scope and end, whereat all the former wrongs and injuries drive; for if those things are displeasing unto God, because they often bring forth murder, the effect it selfe must needs bee more hainous, Basting. 2. Another reason, which amplifieth the sinne of murder, is, because the Lord by this meanes seeth Imaginem suam violari, that his image is violated, which is given as a reason of this precept, Gen. 9.6. Calvin. 3. And againe, it is an unnaturall sinne, because man is as our owne flesh: as the Prophet saith, Isai. 58.7. Hide not thy selfe from thine owne flesh: but no man ever hated his owne flesh, as the Apostle saith▪ Calvin. Yea, the murderer herein is crudelier Lup…, more cruell than the Wolfe: for as Aristotle writeth, 4. Animalium: Give unto a Wolfe the flesh of another Wolfe, and he will not eat it: yet one man preyeth upon another, and devoureth another, Thomas. 4. Hominum societas violatur, by this meanes the societie of man is violated: which, that it may be preserved, the Lord forbiddeth all shedding of bloud, Galas. 5. Polluitur & foedatur terra, yea the land it selfe is polluted and defiled with bloud, Numb. 35.36. Galas. 6. Mans bodie is the temple of the holy Ghost, 1 Cor. 6.16. If any then destroy the temple of God, him will God destroy, 1 Cor. 3.17. 7. The murtherer also sinneth against Christ, whose member his neighbour is, whose life hee hath sought. So reasoneth the Apostle, but in a divers case: that he which causeth the weake brother to perish, for whom Christ died, sinneth against Christ himselfe: 1 Cor. 8.11.
QUEST. XI. How diversly murder is committed.
THis kinde of externall and actuall murther is committed two wayes; either by a man himselfe, or by another: 1. The first is done two wayes, either by the cruell shedding of mans bloud, which is the most grievous sinne of all: or by neglecting the meanes, and not preserving our neighbours life either by helpe or counsell, when it is in our power: as the rich man suffered Lazarus for want of reliefe to perish at his gate, Luk. 16. So the Priest and Levite passed by the man that had beene wounded of the theeves, and was left for halfe dead, and had no compassion of him, Luk. 10. So the Wise-man saith in the Proverbs, chap. 24.11. Deliver them that are drawne to death, and wilt thou not preserve them that are led to bee slaine? Isidore saith: Qui incurrit in nudum & esurientem, &c. He that meeteth with a man readie to perish for hunger and cold, if he doe not give him meat and raiment, homicida tenebitur, shall be counted a murtherer. So Gloss. interlinear. A man committeth murther, manu, vel mente, vel subtrahendo auxilium, aut consilium, &c. with his hand, with his heart, and when he withdraweth his helpe and counsell.
2. A man killeth by another two wayes; consensu, by giving consent: as Saul did, when Stephen was put to death, keeping their garments that stoned him, Act. 7.58. And the people crucified Christ, calling unto Pilate, Crucifie him: Mandato & voluntate, By willing and commanding ones death: as David did contrive Vrias death, and Iezabel Naboths, Bastingius.
QUEST. XII. Of the divers kinds of murder.
THere are divers kinds of killing: 1. There is a lawfull killing or taking away of the life by the Magistrate; as either in putting malefactors to death, or in just warre where much bloud is shed. 2. There is another kinde altogether unlawfull, and inexcusable, which is called wilfull murther: when any of hatred smiteth a man, that he die, or of purpose lie in wait for him: Numb. 35.20. So Ioab wilfully killed Abner and Amasa. 3. There is a third kinde of involuntarie murther, when a man lieth not in wait, but God offereth him unto him, Exod. 21.13. For though such things seeme to us to fall out by chance, yet all things are ordered and disposed by Gods providence, and with him nothing happeneth by chance: of this kinde there are three sorts: 1. When two doe of a sudden, having no purpose before, fight together, and the one killeth the other: as striving upon the way, or falling out upon any other sudden and unthought of occasion: this is called manslaughter; as Abner killed Asahel, that met him, and pursued him in battell: this kinde is not so hainous as wilfull murther, yet it far exceedeth these other kinds that follow. 2. Sometime one is killed by chance, which is of two sorts, either a chance which falleth out by meere oversight and negligence: as if a Physitian, through carelesnesse mistake the medicine, and so kill his patient, which might by his care have beene prevented: or it falleth out by meere chance, which could not be helped; as when one heweth wood, and the axe-head flieth off, and killeth one that standeth by. 3. But that kinde which deserveth most favour, and may best be excused, is, when one is forced to kill another, se defendendo, by defending of himselfe: which was the womans case, that with a milstone pashed out cruell Abimelechs braines, when he attempted to set fire upon the tower, and to burne the woman, and all the rest of the people there, Iudg. 9.
QUEST. XIII. Magistrates are not guiltie of murder in putting malefactors to death.
ALl kinde of killing is not then unlawfull: whereof there are three sorts: there is divina vindicta, heroica, ordinata: divine revenge, heroicall, ordinarie. 1. The divine is, which is directly and immediatly commanded by God: as Abraham at the Lords bidding would have sacrificed his sonne: Abraham non solum non est culpatus crud…litatis crimine, sed laudatus est pietatis nomine: Abraham was not onelyonly … blamed for his crueltie, but commended for his pietie therein. So Ioshua had commandement from the Lord to destroy the Canaanites.
2. The heroicall kinde of killing is, when any being inflamed with the zeale of Gods glorie, and extraordinarily stirred by his spirit, doe take revenge of the Lords enemies: as Sampson upon the Philistims in his death, Phineas in zeale killed the adulterer and adulteresse▪ and Samuel hewed Agag the King of Amalek in peeces, Marbach.
3. The ordinarie killing is by the Magistrate, who by direction of the word of God, and according to wholesome lawes grounded upon the same, doth give sentence of death against malefactors, or wageth just battell: upon these occasions the Magistrate sinneth not in shedding of bloud. The reasons are these:
1. Hierome saith: Homicidas punire, non est sanguinis effusio, sed legis ministerium: To punish murtherers, and other malefactors, it is no effusion of bloud, but the execution of the law: in Ieremiam, c. 22. So Gloss. interlinear. Index non occidit reum, sed lex quae jubet: The Judge killeth not the guiltie partie, but the law which commandeth.
2. Thomas saith, Id quod licitum est Deo, licitum est & ministro ipsius per mandatum ejus: That which is lawfull unto God the author of the law, is lawfull unto Gods Minister by his Commandement. But the Magistrate is Gods Minister, Rom. 13.4.
2. Places of Doctrine upon the sixth Commandement.
1. Doct. Of the generall contents of this Commandement.
THou shalt not kill. This Commandement consisteth, 1. Partly in prohibiting all kinde of hurt or wrong to our neighbour, either in leaving or forsaking him, or in doing him hurt, either outwardly, by murder, rayling, reviling, or by any injurie whatsoever; or inwardly, by anger, hatred, desire of revenge.
2. Partly in commanding the preservation of our neighbours life, either in not hurting, whether provoked, or not provoked: or in helping, either by the depulsion of wrongs and injuries offred, or by the collation of benefits.
2. Doct. The particular vertues here commanded.
THe vertues then prescribed in this Commandement, are of two sorts, either such as doe not hurt, or such as are beside helping also.
Of the first kinde are: 1. A particular justice and equitie, in all our acts and doings, not to hurt or molest any, in word or deed, by violence, fraud, or negligence, or by any other meanes: such an one was Nathaniel, a true Israelite, in whom there was no guile, Ioh. 1.47. hee was a just, harmelesse and innocent man.
Contrarie hereunto are all kinde of hurting or harming others by violence, oppression, of purpose or negligence: of such speaketh the Wise-man, They cannot sleepe, unlesse they doe evill, Prov. 4.
2. Another vertue is gentlenesse, mildnesse, not to bee apt to quarrell upon every occasion, but to bee patient in bearing of wrongs, and readie even to forgive our enemies; as David spared the life of Saul, and endured with patience the reviling of Shemei.
Contrarie hereunto are: 1. Stupiditie ▪ not to be angrie, or moved at all, no not for manifest and notorious wrongs and injuries: as Saul saved Agag alive, whom Samuel through a just indignation for the great wrongs which that nation had done to the people of God, hewed in peeces. 2. Anger, rage, desire of revenge, wherein David offended in purposing to put Nabal and his house to the sword, in his furie and rage, 1 Sam. 25.
3. A third vertue is, Peaceablenesse, to bee carefull to avoid all offences and occasions of contention: and to end and compound strifes and contentions, being once risen: as Moses did betweene the two Hebrewes, Exod. 2. and as Abraham moved to have a separation betweene him and Lot, their servants, and their cattell, for avoiding of further contention, Genes. 13.
Contrarie hereunto it is, to be turbulent and unquiet, to move sedition, discord, enmitie: such were the seditious in Israel, Core, Dathan and Abiram, Numb. 16.
Vertues furthering and helping our neighbour, are: 1. Just severitie in punishing of offenders, which is the office of Magistrates, who are the Ministers of God in that behalfe: as David worthily put to death those two Captaines that had murthered Ishbosheth, 2 Sam. 4.
Contrarie hereunto are: 1. Injustice, rigour and crueltie, as Herod beheaded Iames, and laid hand on Peter also, Act. 12. 2. Connivence and remisnesse: as God was angrie with Ahab, because hee had let Benhadad escape, 1 King. 20.41.
2. Zeale and indignation for the wrongs and injuries offered to men: as Abraham armed his houshold to goe and rescue Lot, Gen. 14.
Contrarie hereunto is, carelesnesse of others miserable and afflicted estate, as in Pharaohs Butler, that remembred not Iosephs afflictions.
3. MercieMercy and commiseration, to bee grieved for the miseries of others: as David and his companie wept when the Amalekites had smitten Ziklag, 1 Sam. 30.4.
Contrarie hereunto is hardnesse of heart: to have no feeling compassion, as the rich Glutton had not of Lazarus, Luk. 16. Ex Vrsin.
3. Places of confutation.
1. Confut. Against the Stoikes, that denied any passion at all to be in a wise man.
WHereas it is shewed before, that even rash and unadvised anger is forbidden in this precept, according to the doctrine of our blessed Saviour, Matth. 5.22. The Stoikes are confuted, whose opinion was, that the passions of anger, and of other such like affections, were not incident unto wise men: but the opinion of the Peripatetikes was that Ira cadit in sapientem, sed moderata, that anger is incident to a wise man, but moderate and temperate: which opinion commeth neerer the truth. Et primò patet authoritate; And this first is evident by the authoritie of the Gospell, which sheweth anger to have beene in our blessed Saviour. Secundò, ratione: Againe, it is manifest by reason: for if all the passions of the minde were contrarie to vertue, there should be some powers of the soule in vaine: Imo essent homini in nocumentum, they should be to a mans hurt, as the facultie of anger, and desire: but God made nothing in vaine. Further, anger is taken three wayes; Primó prout est in solo judicio rationis abs que commotione animi: first, as it is in the judgement onelyonly, without any commotion of the minde: and so the Lord in Scripture is said to bee angrie. Secondly, it is taken for the passion of the minde, which sometime is ordered and ruled by reason, as when one is angrie, Quando debet, quantum debet, & pro quo debet: When he ought, as much as he ought, and for what he ought to be angrie: and then it is a note of zeale. Thirdly, there is a kinde of anger, Qua refugit judicium rationis, which refuseth and rejecteth the judgement and direction of reason, and this is alwayes sinne, Thomas in opuscul.
2. Confut. Against those that thinke no anger to be forbidden.
THere are some further, that doe hold, that anger is not at all forbidden in this precept: 1. Because it is naturall. 2. We read that God himselfe in Scripture is said to be angrie. 3. Christ himselfe was, and the holy Saints and Prophets, as Moses, and Paul. 4. The Apostle forbiddeth not to be angrie, but onelyonly to persevere and continue in it, Ephes. 4.26.
Answ. 1. Naturall and moderate affections are the worke of God in the nature of man, and so they are not forbidden: but those affections which were perfect and good in the nature of man, before sinne entred, are now through the sinne of man perverted and corrupted, and refuse to be subject to reason, and so had need to bee reformed by grace: these violent and intemperate affections are forbidden, and so anger, not simplie: for to be angrie with that▪ which is evill, is commendable. So our Saviour condemneth not all anger, but when a man is angrie with his brother unadvisedly, Matth. 19.22.
2. God is not said to be angrie as man is: it is no passion or perturbation in God, but the Scripture so speaketh of God, according to our capacitie: for, Ira est appetitus ultionis, anger is a desire of revenge: and therefore because man cannot punish without anger, God is said to be angrie, quando punit scelera, when he punisheth sinne: ultio ejus ira dicitur, his revenge is called anger.
3. These naturall affections and passions of the minde, were otherwise in Christ than in us: in him they were temperate and moderate without sinne, as they were first created in man: and such kinde of anger we grant is not forbidden.
4. The last reason sheweth, that all anger is not forbidden, but that onelyonly which exceedeth measure, as to be too much inflamed with anger, and to continue long therein: which we also grant, ex Simler.
3. Conf. Against the Anabaptists, that it is lawfull for Christians to beare armour, and to make warre.
WHereas out of this prohibition, Thou shalt not kill, is excepted the lawfull Magistrate, which either putteth to death, or maketh just warre; we are here to deale against the Anabaptists, who hold it unlawfull for Christians to beare armour or weapons, or to wage battell. Their reasons and arguments are these:
1. Our Saviour in the Gospell biddeth, that we should not resist evill, but whosoever will smite thee on the left cheeke, turne to him the right also, Matth. 5.39.
Answ. 1. It is evident, that our blessed Saviour doth not here bring in a new law, but onelyonly freeth the law from the corrupt gloses of the Scribes and Pharisies: he therefore giveth the true sense of the law given them by Moses, which allowed lawfull warre to be made: Therefore Christs meaning cannot be, that evill and injuries can no way be resisted. 2. It must be considered, that Christ here speaketh unto private men, not unto Magistrates, that they were not to seeke revenge, which belonged unto the rulers and governours. 3. Our blessed Saviours meaning is to restraine mens corrupt affections, and grudges, in seeking revenge, and to exhort them to patience: for according to the very letter, our Saviour himselfe did not performe this precept: for being smitten with a rod, he did not turne the other cheeke, but answered for himselfe, Ioh. 18.23. So also did S. Paul, when the high Priest commanded him to be smitten on the face, Act. 23.
2. S. Paul would not have Christians to goe to law one with another, 2 Cor. 6. much lesse it is lawfull to make warre.
Answ. S. Paul simply findeth not fault with their going to law, but because they one convented another before Heathen Judges, and for that they were impatient of wrongs, and would put up nothing one at anothers hand.
3. Our Saviour biddeth Peter to put up his sword, adding further, that they which take the sword shall perish with the sword, Matth. 26.52.
Answ. It is plaine, that our Saviour speaketh of the private use of the sword, not of the publike in lawfull battell, when as the souldier doth not take the sword into his hand by his private authoritie, but it is committed unto him by the commandement of the Magistrate.
4 The parable of the tares is objected, which our Saviour would have grow untill the time of harvest.
Answ. The end and scope of this parable must be considered: which is to shew the state and condition of Christs Church in this world, that therein the wicked and hypocrites are mixed among the faithfull: and so it shall bee till Christ shall come in the end of the world to purge his floore, and take away all the chaffe: for otherwise, if it were not lawfull to take away the evill, there should be no place, neither for Civill nor Ecclesiasticall discipline: and so Saint Paul should have beene contrarie to his master, who willed the incestuous young man to bee excommunicate, 1 Cor. 5. and so the tares to bee weeded out of the corne.
5 The Apostle saith, The weapons of our warfare are not carnall, &c. 2. Cor. 10.4. we must not then use carnall and outward weapons.
Answ. 1. The Apostle speaketh there onelyonly of such weapons which wee are to use against spirituall evils, which indeed are onelyonly spirituall: not of those which are used against men. 2. After the like manner S. Paul saith: Christ sent me not to baptize, but to preach the Gospell, 1 Cor. 2.17. yet he baptized some: his meaning is, he was not sent chiefly to baptize, but to preach: so the chiefest armour of Christians are spirituall: but they may use carnall and externall also, Simler.
But now on the contrarie side, that it is lawfull for Christian Magistrates to wage battell,It is proved lawfull by the Word of God, for Christians to wage battell. it may be thus shewed by the authoritie of the word of God: 1. Deut. 20. there are divers lawes prescribed, whom they shall make choice of to go to warre, how they should be exhorted by the Priests, and other orders are there expressed: which had beene superfluous, if it were a thing simply unlawfull to enterprise warre.
2. In the new Testament, when the souldiers came to Iohn, to know of him what they should doe, he biddeth them not to lay aside their weapons, or to forsake their calling, but not to doe wrong, and to be content with their wages, Luk. 3.14. Wee read in the Gospell of a Centurion that beleeved in Christ, Matth. 8. and in the Acts of a Centurion converted by Saint Peter, Act. 10. who retained that office and calling still.
3. Further, seeing it is the office of the Magistrate, that beareth not the sword for nought, to take vengeance on him that doth evill, Rom. 13.4. And it may fall out, that not one or two, or a few, but a multitude may doe evill and commit some outrage, who cannot be resisted but by force of armes: the Magistrate then is herein to doe his dutie, to suppresse the evill, and to take vengeance on them.
4. But whereas it will be objected, that there are no precepts in the new Testament, concerning this matter, but onelyonly in the old: wee answer, 1. That it is sufficient that we finde it there: for whatsoever is prescribed in the old Testament, not repugnant to, nor reversed in the new, Christians are to receive and obey: it was the wicked opinion of the Marcionites, and Manichees, which rejected the old Testament. 2. And the reason why no mention is made in the new Testament of waging of battell, and making of warre, is, for that there was then no Christian Magistrate, by whose authoritie warre must be taken in hand. And because there was then no such civill power in the Church, the Lord gave unto his Apostles an extraordinarie power in punishing the wicked, as S. Peter did strike Ananias and Sapphira with sudden death, Act. 5. So they needed no schooles then, because they were furnished with extraordinarie gifts of the Spirit: but now they are needfull, those extraordinarie gifts being ceased: and so it is necessarie now that the Magistrate should use the materiall sword; that spirituall sword of vengeance, which the Apostles had, being now no more exercised.
5. Briefly somewhat shall be added here, what conditions are required, and ought to concurre to make just warre; which are these three: 1. By whose authoritie. 2. Upon what occasion.The conditions required in lawfull warre. 3. In what manner warre must be taken in hand.
1. Warre must not be attempted without the authoritie of the Magistrate: for he beareth the sword, Rom. 13.4. If the examples of Sampson and Abraham be objected: for the first we answer, that hee was moved by the Spirit: for the second, that he was no private man, or subject to any other, but free, and at his owne command: beside, he was not without the direction of Gods Spirit. And further, if a true man shall defend himselfe against a theefe by the sword, or a Citie being suddenly besieged, or invaded of the enemie, the Magistrate being absent: in these cases it is lawfull to use the sword, because though in particular they have not the expresse consent of the Magistrate, yet in generall the lawes permit, that it shall be lawfull for every one in such desperat cases to defend themselves.
2. The causes of just warre are these three: 1. When as any battell is enterprised by the speciall Commandement of God: as Saul was sent against Amalek. 2. To rescue and recover such things as are unlawfully taken away: as David pursued the Amalekites that had burned Ziklag, and carried away their goods, and their wives, and redeemed them againe, 1 Sam. 30. 3. To deliver the oppressed, and to bridle the insolencie and crueltie of the wicked: as Abraham followed after the foure Kings that had taken Lot prisoner, and delivered him out of their hands, Gen. 14.
3. The manner also must bee considered, that although the cause of warre be just, yet that it be not rashly set upon, but all other meanes must first be tried: as Ezekiah, before he would by force resist the King of Assyria, sought to have pacified him by paying a certaine tribute, 2 King. 18.14. So the children of Israel, before they assaulted their brethren the children of Benjamin by open warre, because of the wickednesse of the Gibeonites committed against the Levites wife, first required of them that those wicked men might be delivered into their hands: which when they wilfully refused, then they resolved to set upon them, Iudg. 20.13. Ex Simlero.
4. Confut. Against the Romanists, that make difference betweene counsels and precepts.
IN the next place the Romanists are to bee dealt withall: and here commeth first to be examined that assertion: that whereas we affirme, that even in this Commandement, Thou shalt not kill, that dutie of charitie is prescribed, even in loving our enemies: they affirme, that this is no precept, which we are bound to keepe, but a counsell of perfection, and a worke of supererogation: Thom. Aquin. 2.2. qu. 25. art. 9.
Contra. 1. This derogateth from the authoritie of Christ, to say that he gave counsell to his Disciples, and did not by his authoritie command them. 2. Seeing all the duties of charitie are required by the law (for love is the fulfilling of the law) it followeth that even this dutie also in loving our enemies is enacted by the law, and not left free. 3. Our Saviour adding further as a reason hereof, that ye may bee children of your Father which is in heaven, sheweth that wee cannot otherwise bee the true children of our heavenly Father, unlesse we be like him herein, even in loving of our enemies: then it will follow, that it is not a counsell of conveniencie, but a precept of necessitie: Ex Bastingio. See more of this popish distinction of counsels and precepts, Synops. Centur. 1. err. 84.
5. Confut. Against the Popish distinction of mortall and veniall sinnes.
ANother assertion of the Romanists here to be taxed is, that anger, si sit talis motus, ut deducatur ratio, est peccatum mortale, &c. If it be such a motion, as that the reason is drawne to consent, it is a mortall sinne: Si usque ad consensum non pervertitur ratio, est peccatum venidle, &c. But if reason be not perverted to consent, then it is a veniall sinne: but if it bee not a mortall or deadly sinne in the nature and kinde thereof, as is murther, and adulterie, then although there be a consent, it is no mortall sinne. Sic Thom. in opuscul.
This distinction of sinnes veniall, and not veniall, in their owne nature, in respect of the greatnesse or smalnesse of the sinne, is not to bee admitted for these reasons: 1. In the respect of the nature of sinne, which of it selfe deserveth death: Rom. 6.23. The wages of sinne is death: and sinne is the transgression of the law, 1 Ioh. 3.4. and every transgression of the law is under the curse, Galath. 3.10. 2. In respect of the infinite Majestie of God, which to violate, can bee no veniall sinne of it selfe: considering also the perfect and absolute righteousnesse of God, which cannot abide the least blemish or imperfection: therefore in regard of the perfect righteousnesse and infinite Majestie of God, no sinne committed against God can in it selfe bee veniall. 3. And concerning this motion and passion of anger, even when it is sudden, and unadvised, though there bee no further purpose or intendment to hurt, it is guiltie of judgement, Matth. 5.22. Where, by the way, it shall not bee amisse to note the difference here betweene Thomas Aquin, and Bellarmine: for Thomas holdeth this anger here spoken of to bee a deadly sinne, in that he saith, He that is angrie with his brother, shall be guiltie of judgement, it must be understood d… matu tendente in nocumentum, &c. of a motion tending to hurt, where there is consent, and so that motion is deadly sinne. Sic Thomas in opuscul. Ex Lippoman. But Bellarmine affirmeth that this is a veniall sinne, and so deserveth not everlasting damnation, because hell fire is onelyonly due unto the last, to call one foole, Bellarm. lib. 1. de purgator. cap. 4.
Contra. 1. Every mortall sinne deserveth damnation: but in Thomas Aquins judgement, as is shewed before, this anger here spoken of is a mortall sinne. Ergo. 2. The naming of hell fire onelyonly in the last place, sheweth not a divers kinde of punishment from the rest, but a divers degree of punishment: for otherwise, judgement in Scripture, …s taken for damnation: as Psal. 143.2. Enter not into judgement with thy servant, for no flesh is righteous in thy sight. So Rom. 2.1. In that thou judgest another, thou condemnest thy selfe. Here to judge and condemne are taken for all one: to be culpable then of judgement, is to bee guiltie of damnation.
4. Yet we admit this distinction of veniall and mortall sinnes, if it be understood, not in respect of the nature of sinne, but of the qualitie of the persons: for unto those that beleeve, all sinnes are veniall, and pardonable through the merciemercy of God: Rom. 8.1. There is no condemnation to those that are in Christ Iesus: but to the wicked and unbeleevers, all their sinnes are mortall: Rom. 6.23. to them the stipend and wages of sinne is death. See more also hereof, Synops. Papis. Centur. 4. err. 6.
4. Morall observations.
1. Observ. Not to be hastie to anger.
THou shalt not kill. Our blessed Saviour expounding this Commandement, Matth. 5.22. sheweth, that even hee which is angrie unadvisedly transgresseth this precept: which may bee a caveat unto furious, cholerike, and hastie men, that they should bridle their intemperate affections, and not give place to rage: for as Chrysostome saith, Si concedatur licentia irascendi, datur & causa homicidii faciendi: If libertie be granted unto anger, even cause many times will bee given of murther. But if any man shall say, when hee is angrie with a man for railing and reviling, that hee is angrie with his sinne; let him consider, that when he heareth the name of God blasphemed, he is not so much moved, which sheweth that he is angrie in respect of his owne name and person, which is called in question, and not simply for the sinne, Simler.
2. Observ. The challenging of one another into the field forbidden.
ANd if it be simply unlawfull to kill, then let such looke unto it, that take it to be their honour and estimation to challenge one another into the field, whereupon often ensueth murther: for we have otherwise learned in the Scriptures, Omnem cupiditatem seipsum ulciscendi vetitam esse: That all desire for a man to revenge himselfe is unlawfull: Simler. For such doe usurpe the Lords office. The Wise-man saith, Say not thou, I will recompence evill, but wait upon the Lord, and he shall save thee, Prov. 20.12.
3. Observ. Surfetting by e…cesse forbidden.
FUrther, by this precept they are condemned, qui luxu se occidunt, &c. which kill themselves with surfetting and drunkennesse, riot and excesse: Basting. whereupon often ensueth also quarrelling, and wounds, as the Wise-man sheweth: To whom is woe, to whom is strife, &c. to whom are wounds without cause, to whom is rednesse of the eyes? to them that tarrie long at wine, Prov. 23.29, 30.