The Holy Arbor, Chapter 5 · Section 1 · Commandment 6
The Sixth Commandment.
Thou ſhalt do no Murther.
THe Sum of this Commandment forbiddeth all kinde of evil, and commandeth all kinde of good to our Neighbors perſon: So that the ſcope or end of this Commandment, is the preſervation of the life and ſafety of mens Bodies, and of the welfare both of our ſelves and others; herein being forbidden all thoſe things which tend to the deſtruction of our life or the life of others. And the defence of our Neighbor is here commanded; becauſe Negative Commandments include Affirmatives. Thou ſhalt do no Murther; therefore thou ſhalt help and aid thy Neighbor: Thou ſhalt do no Murther; that is, according to thine own pleaſure and luſt; but when the Magiſtrate puniſheth, God puniſheth. Now the Vertues of this Commandment are ſuch as either hurt not men, as particular Juſtice, Mildeneſs, Equability, Peaceableneſs, and the like; or ſuch Vertues as help and further the Safety of men, either by repelling evils, as Commutative Juſtice, true Fortitude, holy Indignation and Zeal; or by doing benefits, as Humanity, Mercy, Amity, and the like: So that herein we are commanded to preſerve, as much as in us lieth, the life and health of our ſelves and others, eſpecially of our Neighbor, and moſt eſpecially the life of his Soul, by good Counſels, Exhortations and Admonitions. Now here know therefore, That to give or accept the Challenge to fight the ſingle Combat, is unlawful: That which the Natural man accounteth Valor, God eſteemeth a Vice; and therefore it is no diſgrace to refuſe it, but rather true grace in yielding obedience unto God, for no man muſt ſin againſt God for the ſaving of his Credit and Reputation among men. Duelliſts if they are ſlain, are acceſſary to their own wilful and untimely Murther; if they kill, preſently after the Murther committed, they have curſed Cains fearful Mark ſtamp'd on them.
There was never any man rightly informed either in the Principles of Nature, or in the gracious way to Heaven, in the ſober Paſſages of Morality, or in the Juſtice of State or Policy, or acquainted with the fairneſs of true Honor, that ever gave any allowance to the Reputation of Honor, falſly ſo called, purchaſed by private Quarrel in the Field. Now as Murther is one of thoſe ſins the Earth findes moſt unſupportable, and cryeth the loudeſt of any other to Heaven for Vengeance: So among all the ſeveral kindes thereof, Parricide is the abominableſt and moſt odious; ſuch as of old no particular Law was made againſt, as being ſuppoſed an act too unnatural for any Childe to commit: which Suppoſition deceived even Solon, that wiſe Law-maker among the Heathen, and cauſed him by his own confeſſion to omit the Enacting Puniſhment againſt ſuch Offenders, Cic. pro Roſ. Ame. Yet when this inhumane impiety was known to the world, the Civil Law ordained this moſt exquiſite ingenious puniſhment, That if any one ſhould kill his Parent, the Sword or Fire, or any other uſual puniſhment, ſhould not be his, but being ſewed in a Sack together with a Dog, a Cock, a Viper and an Ape, he ſhould be caſt into the next Sea or River, Juſt. Cod. cap. 9. Tit. 17. as unworthy to live the life or dye the death of men, unworthy the Element of Air while he lives, or of Earth being dead.
To this high degree of Murther, borders that ungodly and unnatural act of Parents in deſtroying their own Children, whether at any time after Birth, or in the Womb after Conception: for that which hath received a Soul formed in it by God, if it be unjuſtly caſt away, ſhall be Revenged; yea, if both or either of the Parents through any wilful default whatſoever cauſe the childe to miſcarry, they make themſelves guilty of that miſcarriage; if both miſcarry, they make themſelves guilty of the blood of both, at leaſt in the Court of Conſcience before God.
Laſtly, becauſe this horrible ſin of Murther is moſt commonly occaſioned by Duelling, we muſt yet further know, That the Law both of God and Man condemneth this common practice of Brawling. Fighting, Quarrelling, or Challenging one another into the Field for private and perſonal wrongs. Whoſoever think it a diſgrace to refuſe ſuch Challenges, think it alſo a diſgrace to walk in the ways of God, and to obey the good Edicts of Princes, and wholeſom Laws of the Commonwealth. The greateſt diſgrace, is, Not to yield Obedience unto God, it is no credit to ſin againſt him to ſalve a ſuppoſed Honor and Reputation among men, for no man ought to revenge his own Cauſe or Quarrel. Likewiſe the cauſes of theſe Duels are moſt commonly very wicked, as ſometimes Pride and Vain-glory, ſometimes Drunkenneſs and Luſt, ſometimes Covetouſneſs and Greedineſs of Gain, and the cauſe of all theſe cauſes the Devil himſelf, who was a Murtherer from the beginning. The effects thereof are no better, for they cauſe deadly Fewds, breed Hatred never to be appeaſed, nouriſh Contention and Confuſion, hinder Prayer, and holy Exerciſes of Religion, ſhed mans blood made in the Image of God, and bring down the Vengeance of God upon our own heads. Let all ſuch therefore as challenge or accept of Challenges, conſider, That he that killeth is guilty of execrable Murther before God, and he that is killed is guilty of his own death, and no better then one of the Devils Martyrs; for as God hath his Martyrs that dye in his Cauſe, ſo the Devil alſo hath his Martyrs, that dye in his.
Theſe words [Thou ſhalt do no Murther] do ſignifie,
1. Thou ſhalt not deſire to Murther either thy ſelf or others.
2. Thou ſhalt not intimate or ſignifie any deſire of Murthering either thy ſelf or others, either in words, behavior, countenance, or otherwiſe.
3. Thou ſhalt not put this deſire in execution.
This Commandment hath theſe two parts; viz.
1. The forbidding of Murther, and therein all the degrees and ſteps by which we come unto it.
2. The commanding of keeping Peace and Friendſhip with our Neighbors.
The ſteps or degrees towards Murther, are theſe three; viz.
1. Hatred conceived in the heart, Lev. 19.17.
2. Raſh ſinful Anger, which is a declaration of that hatred lying hid in the heart.
3. Every hurt purpoſely offered to the perſon of our Neighbor, whereupon enſueth ſometimes Murther it ſelf.
That Murther may be committed in the very Affection or Will may be thus manifeſted:
1. Becauſe when the Effect is commanded or forbidden, the Cauſe is ſo alſo.
2. From the ſcope or end of the Commandment; God will not have us hurt any, therefore he forbiddeth the means alſo whereby we may hurt.
3. Whoſoever is angry with his Brother unadviſedly, ſhall be culpable of Judgement.
In this Commandment we are forbidden
1. All Murthering of our ſelves or others, and all approbation hereof in others, either by Command, Counſel, Conſent or Concealment.
2. All Injurious Actions tending to the prejudice of our Neighbors life, as Quarrelling, Oppreſſion, unskilful Practice of Phyſick, and the like.
3. All Railing and Reviling Speeches, Reproach, Slanders, Mocks, evil Counſel, and ſuch like.
4. All murtherous Deſires and Affections of the Heart, as Anger, Hatred, Malice and Envy; he that hateth his Brother, hath a Sword hid in the ſheath of his Heart.
5. A wilful Neglect of the Neceſſity and Danger of our Neighbor.
6. All Cruelty towards the Creature, which ſheweth a murtherous minde.
In this Commandment God chieſly requires theſe things; viz.
1. That we hate no man, much more that we hurt not by words or deeds, but to be of a peaceable minde and diſpoſition.
2. That if we be offended, we avenge not our ſelves, but ſuffer the injury patiently, leaving vengeance unto God, Rom 12.19.
3. That we oreſee Miſchiefs, and before they come, prevent them.
4. That we ſhould go to him with whom we are at variance, and be quickly reconciled to him.
5. After that we have diligently done our duty, if our Adverſary do obſtinately refuſe Reconciliation, that we forgive, and labor to forget the Injuries done unto us, that we leave not to love our Adverſary, to pray for him, and in all things to pleaſure him, Mat. 5.44.
The Lord doth challenge to himſelf the Office of Revenging, for theſe three Reaſons; viz.
1. Becauſe being our chief Lord, the offence eſpecially is done againſt him, when injury is done unto any.
2. Becauſe he doth much better know the greatneſs of the injury then doth he that is injured, for he pierceth into the hidden and moſt ſecret thoughts.
3. Becauſe he alone hath the chief power to avenge injuries, as he ſhall know to be right and expedient, which we cannot do.
This Commandment is alſo broken by unnatural practices on ones ſelf, ſuch as are
1. The Practice of the Popiſh penance-mongers, not unlike the Idolatrous Baaliſts, who to move their Idol to hear them, cut themſelves with knives and lancers, till the blood guſhed out upon them, 1 Kings 18.29.
2. The Practice of Gluttons, Drunkards, Unchaſte perſons, Voluptuous, who to ſatisfie their corrupt humors, impair their health and ſhorten their days.
3. The Practice of ſuch who by Quarrels cauſe their ſleſh to be wounded, and their lives to be taken away.
4. The Practice of ſuch who bring themſelves into danger of life for Lucres ſake, and of ſuch as by Felony, Treaſon, and the like, caſt themſelves upon the Sword of the Magiſtrate.
5. The Practice of them that give the Reins to Grief, Fear, Wrath, and other the like violent Paſſions, ſo as thereby they weaken their bodies, and ſhorten their days.
6. The Practice of Self-Murtherers, who end their days in a moſt horrible ſin, depriving themſelves of the time, place, means and benefit of Repentance.
The hurting as well of our ſelves as of others is here forbidden, becauſe the cauſes why God commandeth us to have regard of anothers life, are the ſame in us: As
1. The Image of God in man.
2. The likeneſs of Nature, and our Original from our firſt Parents.
3. The greatneſs of the Price and Ranſom wherewith Chriſt purchaſed all the Members of the Church.
4. The conjunction of Chriſts Members.
As a man may be ſaid to kill himſelf
1. In Whipping himſelf as the Jeſuits.
2. In Wounding of himſelf.
3. In Refuſing the means of help.
So we are ſaid to preſerve our lives
1. In time of Danger, by ſlying from one place to another, Matth. 10.23.
2. In time of Sickneſs to uſe all lawful means of Recovery.
3. In hoſtile Aſſaults, by defending our ſelves with our beſt force.
4. In time of Health, by uſing lawful Recreations at lawful times.
The killing of other men is
1. Indirectly; as Oppreſſion by Uſury, Letting out of Land on ſuch hard terms as the painful Laborer cannot live by it; where things are ſo made as men may take harm by them; the keeping of harmful Beaſts; all dangerous Paſtimes; and when Children begotten in Fornication or Adultery are committed to them to keep that have no care of them.
2. Directly; as of ſet purpoſe, when maliciouſly and adviſedly one killeth another, or otherwiſe when at a ſudden variance a man is killed.
The life of other men may be thus preſerved; viz.
1. By Alms-deeds, where Neceſſity doth require it, and Wages, where Right commands it, Deut. 24.14.
2. By helping or reſcuing a man that is caſually or wrongfully in any danger, as Obadiah hid the Prophets in a Cave, to ſave them from Ahab and Jezebel in the time of Perſecution, 1 Kings 18. and by helping thoſe that are oppreſſed with wrong, Prov. 24.11.
3. By Patience & Meekneſs preventing Quarrels: The parts whereof are theſe:
1. Soft Anſwers, when any means be uſed to provoke us, Prov. 15.1.
2. A ſtaid and even temper of Affections, whereby we are not ſuddenly moved, or for triſling matters.
3. A Diſpoſition alway to interpret ſuch things as are done againſt us in the beſt ſenſe we can.
4. A love of Peace, and ſeeking it with all men as much as may be, Rom. 12.8.
5. A minde content for the love of Peace ſometimes to depart with a mans own Right.
4. By timely Interring the dead bodies of Chriſtian people, and removing all other things we know may be prejudicial to the life of our Neighbor.
Cautions and Conditions to be obſerved in defending our ſelves againſt unlawful violent Aſſaults:
1. We muſt not thirſt after blood, nor be willing to take away either life or limb.
2. We ought to the utmoſt of our power to ſtrive to free our ſelves from the Aſſaults, that there be no blood ſhed if it be poſſible, uſing all good and lawful means we may in favor of life.
3. We ought ſo to behave our ſelves, that we rather defend then offend, and ſeek more to ſave our own lives, then take away another mans.
4. If we can no way eſcape the hands of the Oppreſſor by flying or calling for the help of the Magiſtrate, it is lawful ſo far to ſtand in our juſt defence, as that we ſhould chuſe to kill rather then to be killed, for now God ſeems to put Juſtice into our own hands.
The kindes of killing are two; viz.
1. Voluntary, when a man killeth of ſet purpoſe and intent, to which we muſt refer thoſe that give command, counſel or help unto the Murtherer; for he that commandeth is the principal Agent, and the Murtherer is his Inſtrument. Again, it is voluntary Murther to ſtrike another, though with purpoſe onelyonly to wound, if death follow thereon: And that alſo which is committed by a Drunken man, for his Will is free, though Senſe and Reaſon be blinded: And this kinde or purpoſe to kill is twofold; viz.
1. With Deliberation and fore-deſire of Revenge, when a man hath carried a grudge in his heart long before.
2. Without Deliberation, when a man without all former malice is ſuddenly carried by fury and anger to ſlay another: This kind is diſtinguiſh'd from the other by the name of Manſlaughter.
2. Caſual killing, commonly called Chance Medley, when a man killeth another, having no purpoſe to hurt him: Now this Commandment is not to be underſtood of Caſual, but Voluntary killing: And the Preſumptions of this Caſual killing may by theſe; viz.
1. If a man kill another having no illwill or anger towards him, nor to any other for his ſake, neither is moved thereto by Covetouſneſs or any Affection.
2. If he be doing the lawful duties of his particular Calling.
3. If he be well occupied, doing ſome lawful work beſide his Calling.
4. If he be doing a thing which he ordinarily practiſeth, keeping his uſual place and time.
Killing is not always Murther: for God gives a man power to kill three ways; viz.
1. By the written Word: Thus Princes and Governors, and under them Executioners are allowed to kill Malefactors that deſerve death; and thus Soldiers are warranted to kill in a lawful War.
2. By an extraordinary Commandment; and ſo Abraham might lawfully have killed his Son, if the Angel of the Lord had not ſtaid his hand, Gen. 22.
3. By an extraordinary inſtinct, which is anſwerable to a ſpecial Commandment, and ſo Phineas ſlew Zimri and Cozbi without guilt of Murther, Pſal. 106.30, 31.
Murther is either
1. In the Minde onelyonly, as Anger, Hatred, Envying, Malice, &c.
2. By Action,
1. In the Geſtures onelyonly, by our outward Members.
2. In the Deed it ſelf: And this may be either
By the Tongue in ſpeech.
By the hand or otherwiſe.
Murther is a moſt grievous ſin for theſe Reaſons; viz.
1. Becauſe it is the Deſtruction of a Little World, as Man is rightly called, wherein the wonderful Wildom, Power, Providence and Mercy of God doth as much appear.
2. Becauſe it is the Defacing of Gods Image which is in every man: This Reaſon is rendred in the firſt Law againſt Murther, Gen. 9.6. David might not build the Temple, becauſe he had ſhed blood.
3. Becauſe it is an Encroaching upon Gods Office, to whom alone it belongeth to call men when it pleaſeth him out of this world: And God hath not made man with ſuch offenſive parts as he hath done other Creatures.
4. Becauſe it is the greateſt breach of Love and Peace, and ſo the greateſt ſin againſt man, Joh. 8.44. Therefore the ſin of Murther ſingularly is ſaid to deſile the Land, Numb. 35.37.
To avoid this horrible ſin of Murther, let us ſly theſe ſins eſpecially:
1. Pride, the very Fountain of Contention, which Murther followeth: for Pride will endure nothing, and is ſo waſteful upon it ſelf, that the Poor may ſtarve and periſh without relief.
2. Covetouſneſs: for he that is greedy of gain, will hunt after the precious life of man, Prov. 1.
3. Riotneſs, Drunkenneſs and Whoredom, whereon much bloodſhed hath followed, and Self-murther.
4. Hard heartedneſs, when we have objects of pity: for we make our ſelves acceſſary of their death who periſh, whom our relief might have preſerved, Prov. 21.13.
Cruelty is one main Breach of this Commandment: The Properties whereof are theſe; viz.
1. In the very look and countenance: Such was Cains towards Abel, Gen. 4. and Labans againſt Jacob, Gen. 31.2.
2. In the behavior, when it is harſh and churliſh: Such was Nabals, 1 Sam. 23.3.
3. When any way too much ſeverity is uſed, by the Rich towards the Poor, by Officers towards Malefactors, or by Governors towards ſuch as are under them, expreſſing a hateful minde towards them.
4. In the unmerciful uſage of the dumb Creatures, working them without Reaſon, pinching them in things neceſſary, beating or killing them without mercy, or otherwiſe uſing them ſo as they grow diſeaſed thereby: All theſe ſhew a cruel minde, Prov. 12.10.
5. In revenging Injuries, for we muſt not revenge our own wrongs, but leave that to God, to whom it properly belongeth, Rom. 12.19.
Motives to perſwade us to lay aſide all private Revenge; viz.
1. Let us lay before us the Example of Chriſt, the Author and Finiſher of our Salvation, 1 Pet. 2.21.
2. Let us ſet before us the Example of the faithful Servants, that have lived in all Ages, in the time of the Law, and under the Goſpel.
3. It is Gods proper Right, Office and Royalty, it belongeth to him peculiarly to take vengeance, and therefore is called The Lord God the Avenger, Pſal. 94.1.
4. God hath graciouſly paſſed his Promiſe to us, That himſelf will take our caſes into his hands, and pay them home that do oppreſs us, Rom. 12.29. It were now a fruit of infidelity to revenge our ſelves, and not believe him at his Word.
5. The conſideration of the forgiveneſs that our ſelves receive at the hands of God, Col. 3.13.
6. It is againſt all good Law, Right, Reaſon, and common Senſe, that any one man ſhould be both Accuſer, Witneſs, Judge and Executioner; but every one that taketh upon him to right his own cauſe, and to revenge himſelf, doth all theſe.
Murther may be committed as wel againſt the Soul, 1 Cor. 8.11. as the body of a man, even when he is an occaſion of his ſtumbling and falling into ſin: As thus;
1. Miniſters murther, or at leaſt make themſelves guilty of murthering the Souls of the people committed to their charge, when as through their default any of them periſh, Ezek. 3.
2. Parents and Maſters, and all private Governors are Murtherers, if by their neglect or bad example their Children, Servants or Pupils periſh by Ignorance, Prophaneneſs, or any other ſinful courſe of life, which they might have amended in them by teaching, charging, reproving, requiring, and by good example.
3. Every one that maketh his Neighbor drunk, Hab. 2.15. ſtirreth him up to ſtrife, inticeth him to any ſin, or doth countenance, favor and defend it, to the heartening of a man on therein to his deſtruction, ſhall anſwer as a Soul-murtherer.
As the very act of murther is a moſt odious ſin, ſo alſo are the degrees thereof; as Railing, Anger, and the like: For
1. The heart and tongue is hereby ſet on fire, of the fire of Hell, Jam. 3.
2. To ſin thus, is to be a Murtherer before God: for, He that hateth his brother is a Man-ſlayer, 1 Joh. 3.15.
3. It is the proper Brand of the Wicked; His throat is an open Sepulchre, the poiſon of Asps is under his lips, his mouth is full of curſing and bitterneſs.
Helps to avoid Raſh Anger and all ſuch murtherous Affections, may be ſuch as theſe; viz.
1. To conſider our own weakneſſes and ſins, Gal. 6.1, 2. Tit. 3.2.
2. To conſider wiſely the Providence of God in all indignities that are by any man offered to us, as David did when Shimei curſed him, 2 Sam. 16.10.
3. To avoid the company of froward and haſty perſons by whom thou mighteſt be provoked, Prov. 22.24. even as a man keepeth Gunpowder from the fire.
4. To obſerve the countenance and behavior or a man in fury.
5. To conſider that all ſuch are fools, Eccl. 7.11. Prov. 12.16.
6. To take into conſideration the heavy Judgement belonging to this Anger, Mat. 5.22.
Three differences betwixt Hatred and Anger:
1. Hatred is more general, or of generals; a man hates all Drunkards if he hate Drunkenneſs; it hates every thing that is under the notion of ſin.
2. Hatred is more cruel, it deſires the utter deſtruction of the thing it hates
3. Hatred is implacable, it comes from the Judgement, it continues: Hatred is not a Paſſion, but an Affection; and if we return to Amity, it was not Hatred, but Anger.
Anger is unlawful in theſe regards:
1. When we conceive it without counſel and deliberation, Mat. 5.22.
2. When it is conceived for no cauſe, or for a trifling cauſe, Prov. 10.12.
3. When, though upon juſt occaſion, the meaſure of Anger is immoderate, Eph. 4.26.
4. When it maketh us to forget our duty towards God or man, by brawling, curſing or banning, Eph. 4.31.
5. When we are angry for private reſpects concerning our perſon, and not for the Cauſe of God.
The Remedies of unjuſt Anger are twofold; viz.
1. Some conſiſt in Meditation, and they are of three ſorts, concerning
1. God.
2. Our Neighbor.
3. Our ſelves.
2. Other conſiſt in Practice.
Meditations concerning God, as Remedies of unjuſt Anger; viz.
1. That God expreſly forbiddeth it, and commandeth the contrary, Mat. 5.21, 22.
2. That all Injuries which befal us come by Gods Providence, whereby they tend to good, 2 Sam. 16.10.
3. That God is long-ſuffering even towards wicked men, Exod. 3.46.
4. That the goodneſs of God daily forgives us more then we can forgive men.
5. That all Revenge is Gods Right, and he hath not given it unto man, Rom. 12.19.
6. That Chriſt ſuffered for us the firſt Death, and the ſorrows of the ſecond Death.
Meditations concerning Man, as Remedies of unjuſt Anger; viz.
1. The Condition of him with whom we are angry; namely, that he is a Brother, Gen. 13.8. Again, that he is created in the Image of God.
2. Concerning that Equity which we look for at the hands of all men, knowing our ſelves are infirm, and may offend others, Mat. 7.12.
Meditations concerning our ſelves, as Remedies of unjuſt Anger; viz.
1. He that conceiveth Raſh Anger, makes himſelf ſubject to Gods wrath, if he cheriſh the ſame without relenting. Mat. 6.15.
2. We are commanded to love one another as Chriſt hath loved us, Eph. 5.2.
3. We are ignorant of mens mindes in ſpeaking and doing, of the maner and circumſtance of their actions.
4. In Raſh Anger we can do no part of Gods Worſhip that is pleaſing to him, Jam. 1.20, 21.
5. We muſt conſider what are the fruits and conſequents of unjuſt Anger, Eph. 4.27.
6. We muſt conſider the cauſes of unjuſt Anger, for they are not good.
The Remedies of unjuſt Anger, which ſtand in Practice, are eſpecially five:
1. In the time of Anger, to conclude the ſame both in word and deed, Prov. 12.16.
2. We muſt depart from them with whom we are angry, 1 Sam. 20.34.
3. We muſt avoid the occaſions thereof, as Contentions and contentious perſons, Phil. 2.3. Prov. 22.26.
4. The courſe of our Anger muſt be turned againſt our own ſelves for our ſins, 2 Cor. 7.11.
5. We muſt daily pray for the mortification of this evil Affection.
Motives to abhor Wrath and unjuſt Anger:
1. The Example of Bruits, who though never ſo fierce, are yet gentle to each other of their own kinde.
2. Conſider that we came into the world weak, naked and unarmed.
3. The conſideration of Chriſts Sufferings for us, whereof if we will ſhare, we muſt ſuffer alſo.
4. All our Actions are abominable to God, ſo long as we continue in wrath.
5. The wrathful man lives in a continual vexation of Conſcience.
6. We muſt not let the Sun go down upon our wrath.
There is an Anger which is no breach of this Commandment, but is commanded Eph. 4.26. and is an holy Anger: The properties whereof are theſe; viz.
1. It is againſt ſin, and not againſt that which is a private diſpleaſure: Thus was Moſes angry when he broke the two Tables at the ſight of the peoples Idolatry.
2. It is onelyonly becauſe God is offended: for the ſame ſin may be to the offending of God and of our ſelves alſo, becauſe it is ſome injury to us.
3. It is not ſudden, but upon deliberation, according to that Precept, Be ſlow to wrath, Jam. 1.19.
4. It doth not continue long, but is ſoon over again, where there is Repentance, Eph. 4.26.
5. It ariſeth from Love, and is guided by Love, the Love of God, and the Love of our Neighbor that hath offended: for whatſoever is without this, is ſin.
In juſt and lawful Anger there are three things; viz.
1. A right Beginning or Motive.
2. A right Object.
3. A right Maner of being angry.
To the right Beginning of Anger, three things are required; viz.
1. That the occaſion be juſt and weighty, as manifeſt offence againſt God, Exod. 32.19. & 16.20.
2. That it be conceived upon counſel and deliberation, Prov. 20.18.
3. That it be kindled and ſtirred up by good and holy affections, as by deſire to maintain Gods Honor, by the love of Juſtice and Vertue, by the hatred and deteſtation of Vice, and all that's evil.
The right Object of juſt Anger, is twofold:
1. The ſin of the perſon, not the perſon himſelf, but by reaſon of the ſin, Pſal 119.139.
2. The cauſe and offence of God properly, not any private offence of man.
Three Cautions to be obſerved in the right maner of conceiving anger; viz.
1. That our Anger be mixed and tempered with Charity and Love, Hab. 3.2.
2. Anger againſt any offence muſt be mixed with ſorrow for the ſame offence, Mark 3.5.
3. It muſt be contained within the bounds of our particular Calling, and Civil Decency, Gen. 31.36. And muſt, like poiſon, be with all ſpeed purged out of the body and veins, leſt it deſtroy the whole.
Likewiſe, Envy is a Breach of this Commandment, but it is twofold:
1. Good, when beholding the perfections of other men, we are angry with our own imperfections, and ſeriouſly labor to be equal, at leaſt to imitate the good qualities which we ſee to flouriſh more in others then in our ſelves: This is called Emulation.
2. Bad Envy, when we grieve that the like good qualities are not in us, or not as well in us as in another, yet labor not for them: And this produceth Detraction, Diſcord, Diſdain, Murmuring, Hatred, and the like.
All Gods people muſt beware of Envy; and that for theſe ſpecial Reaſons; viz.
1. Becauſe it is a fruit of the fleſh, Gal. 5.21.
2. Becauſe it procureth the wrath of God, and is never left without puniſhment, Numb. 12.10.
3. It transforms us into the Image of Satan, whoſe Envy ſadly appears, Gen. 3.5.
4. It often preſumes to croſs and control the Providence of God.
5. It is againſt the Rule of Charity, To do unto others as we would be done unto: And this Rule is the beſt Remedy againſt it.
6. It is the Badge and Cognizance of the Devil.
7. It renders us unfit for the performance of holy Duties.
8. It lays us open to the envy and hatred of other men.
9. Becauſe it impairs the conſtitution of our natural ſtrength: for although it ever levels the dart of miſchief againſt others, yet it ſtill wounds it ſelf, even the very heart.
Remedies to keep us from envying the good of others viz.
1. Let us labor for Chriſtian Charity, and deck our ſelves with lowlineſs of minde, that we may baniſh Pride and Self-love, Phil. 2.3. Charity and Humility tempered well together, makes an excellent Preſervative againſt this fretting Malady.
2. Be well contented with Gods Adminiſtration of Temporal Bleſſings, Spiritual and Temporal, that we do not any way charge him with folly, who is Wiſdom it ſelf, or with partiality, who reſpecteth no mans perſon.
3. To caſt our eyes upon the troubles as well as the comforts our Brethren enjoy, that the conſideration of the one may with-hold us from grudging at the ſight of the other.
4. To mark that the Gifts of others are for our benefit, as the good of one member of the body ſerveth for the uſe of another; then we are enemies to our ſelves, to repine at that which others have.
5. To pray to God for the obtaining of his Graces where we ſee them wanting, and for the encreaſe of them where they are obtained, and for the continuance of them where they are encreaſed.
6. To love the Graces of God whereſoever we ſee them, yea even in our enemies.
Godly men may lawfully go to war without the guilt of Murther or breach of this Commandment, and that for theſe Reaſons; viz.
1. God commands it, Deut. 7.2. therefore does allow it as juſt and lawful, for he doth not will things becauſe they are juſt, but they are juſt becauſe he willeth them.
2. As God gave Commandment expreſly, ſo the people going forth to Battel, were to call upon him for a Bleſſing, and to ſanctifie the work by Prayer, and in ſo doing have been heard, 1 Chron. 5.19. therefore War and true Religion may well ſtand together.
3. God himſelf takes order to have a muſter taken of all ſuch as are able to bear Arms, Numb. 1.2, 3. Therefore the Anabaptiſts are not infallible.
As the godly may lawfully go to War, ſo they muſt be careful to obſerve ſuch conditions as make it lawful and allowable; As
1. It muſt be Proclaimed by the chief Magiſtrate and ſuch as have Authority, otherwiſe it is private Revenge, not publike Juſtice.
2. Conditions of Peace are to be offered, and ſuch as yield thereto are to be received to mercy, Deut. 20.10, 11, 12, 13, 14.
3. Keep all lawful Promiſes even to the Enemy, being a ſign of an upright heart, Joh. 6.22.
4. The Ends of our Wars muſt be Holy and Religious, not Tyranny, not Vain-glory, but to maintain the honor and glory of God, to defend the Church and Commonwealth from violence and invaſion, and to Eſtabliſh Truth, Peace and Concord in our Borders.
5. We muſt not ſuffer lewd and wicked perſons incorrigible and unreformable, to remain in the Hoſt of God, who may endanger the whole Hoſt, and bring the curſe of God upon them, Deut. 23.9, 10. Joh. 7.11, 12. & 22.20.
6. It behoveth us to put our Truſt in God alone, to depend upon him, to pray unto him, and to look for ſafety and help from him, Jer. 17.5.
7. No man ſhould go to War but with grief of minde and ſorrow of heart; for though the War be lawful, yet when the Enemies are ſlain in Battel, it is a defiling of mens hands, and a defacing of Gods Image, Gen. 9.6. 1 Chron. 22.8.
8. The Army is to be ordered in ſuch Military Diſcipline, as that it break not out to endamage or deſtroy thoſe whom they ought above all to protect and defend.
He breaks this Commandment
1. That thinks but a thought in his heart tending to the hurt of his Neighbors life.
2. That bears malice to another, 1 Joh. 3.15. or is given to haſtineſs, Mat. 5.22.
3. That uſeth inward fretting and grudging, Jam. 3.14. or is froward of nature, hard to pleaſe, Rom. 1.30.
4. That is full of rancor or bitterneſs, Eph. 4.31. or derides and ſcorns others, Gen. 21.9. Gal. 4.29.
5. That uſeth bitterwords and railings, Prov. 12.18. or contending by words or deeds, Gal. 5.20.
6. That is a fighter, Jam. 4.1. and hurts or maims his Neighbors body, Exod. 21.24.
7. That will not forgive an offence, Mat. 5.23. or that ſeeks private Revenge.
8. That doth fare well himſelf, but gives not Alms to relieve the Poor, Luke 16.19.
9. That uſeth cruelty in puniſhing Malefactors, Deut. 22.26.
10. That denies the Servants or Laborers Wages, Jam. 5.4. or that holds back the Pledge, Ezek. 18.7.
11. That ſells by divers weights and meaſures; or that removes the Land-mark, Prov. 22.28.
12. That moves contention and debate, Rom. 1.29. or that by his looſeneſs of life occaſions others to ſin.
13. That being a Miniſter, Teacheth erroneouſly or ſlackly, Jer. 48.10. or that Teacheth not at all, 1 Tim. 3.2. or that hinders mens Salvation any way, Mat. 23.13.
14. That gives his goods upon Uſury; which is ſimply to binde a man to return both the Principal and the Encreaſe onelyonly for the Loan, Ezek, 18.18.
Thou ſeeſt how many ways a man may be
Guilty hereof, and how in each degree;
How Thoughts of Hatred may prevail ſo far
T'enſnare the Heart to be a Murtheree;
How ſtern and auſtere Looks, which ſtrangely fly
Like Arrows ſhot, ſpeak Murther in the Eye;
And how the Tongue, that ſharp-edg'd member, may
The harmleſs Innocent untimely ſlay;
How that Injuſtice and Revenge both give
A mortal Wound: Then let thy Brother live,