The Sum of Christian Religion, Catechism · Part 3 · Question 107 – Question 108
Queſt. 107. Is it enough that we kill no man in ſuch ſort as hath beene ſaid?
Anſw. It is not enough. For when God condemneth anger, envy, hatred, he requireth that we love our neighbour as our ſelvesiMat. 22.39. and 7.12. Rom. 12.10.: and that we uſe humanitykEpheſ. 4.2. Gal. 6.1, 2. Mat. 5.5. Rom. 12.18., lenity, courteſie, patiencelLuke 6.36. Mat. 5.7., and mercy towards himm1 Pet. 3.8. Col. 3.12., and turne away from him, aſmuch as we may, whatſoever may be hurtfull unto himnExod. 23.5.: In a word, that we may be ſo affected in minde, as that we ſticke not to doe good alſo unto our enemiesoMat. 5.44, 45. Rom. 12.20..
The Explication.
THe ſcope or end of this Commandement, is the preſervation of the life and ſafety of mens bodies, and of the wel-fare both of our ſelves and others. Here therefore are commanded all things which make for the preſervation of our owne life, and the life of others. Contrariwiſe, here are forbidden all thoſe things which tend to the deſtruction of our life, or the life of others: that is, all wrongfull harming, all deſire of doing harme; yea, and all ſignes of this deſire.
Why murther only is here named.Now in this prohibition is named murther, not that God forbiddeth that alone, but thereby to take away together with the effect the proper cauſes thereof: and under the name of murther, are all ſins which accompany it comprehended, that by ſignifying thus the hainouſneſſe and grievouſneſſe thereof, we may be the more effectually withdrawne and deterred from committing them: according to that rule; When any ſpeciall vertue is commanded, or any ſpeciall vice forbidden, the generall vertues and vices, the cauſes thereof, or whatſoever hath any affinity therewith, is commanded and forbidden. Here is to be proved,IWhy internall murther is forbidden in this Commandement. That internall things are alſo commanded and forbidden by this Commandement. 2. That the hurting either of our ſelves or others is forbidden. 3. That the defence of our neighbour is commanded. 1. Internall things are commanded and forbidden, 1. Becauſe when the effect is commanded or forbidden, the cauſe is alſo commanded or forbidden. 2. From the ſcope and end of the Commandement: God will not have us to hurt any: therefore he forbiddeth the meanes alſo whereby we may hurt. 3. By the interpretation of Chriſt: Whoſoever is angry with his brother unadviſedly, Mat. 5.21.ſhall be culpable of judgement: Therefore all unjuſt wronging of our neighbour, together with the outward ſlaughter of him, is forbidden; yea, and all the cauſes, occaſions, and ſignes of this harming; as anger, envie, hatred, and deſire of revenge.IIWhy hurting of our ſelves, or others is here alſo forbidden. The hurting, yea, and neglect as well of our ſelves as of others, is forbidden, becauſe the cauſes why God commandeth us to have regard of anothers life, are the ſame in us: 1. The image of God in man, which by us may not be deſtroyed, neither in our ſelves, nor in others. 2. The ſimilitude and likeneſſe of nature, and our originall from our firſt Parents. For as our neighbour is not to be hurt and wronged by us, becauſe he is our fleſh; ſo neither may we violence or hurt our ſelves, becauſe, No man ever hated his owne fleſh. 3. The greatneſſe of the price and ranſome wherewith Chriſt purchaſed all the members of the Church. 4. The conjunction of Chriſts members. And ſeeing theſe cauſes are found in our ſelves alſo, it followeth that by this Law every one is forbidden to hurt or neglect his owne life or body.IIIWhy the defence of our neighbour is here commanded. The defence of our neighbour is commanded. For, whereas the Law not onelyonly commandeth us to avoid ſinnes, but alſo to imbrace and practiſe the contrary unto them; it is manifeſt that God here doth not onelyonly forbid us to endanger any mans life and ſafety, but farther alſo commandeth us, as far forth as we may, to defend and preſerve it. Therefore this negative Commandement, Thou ſhalt doe no murther, includeth the affirmative, Thou ſhalt preſerve the life of thy neighbour.
The ſubſtance and ſumme of the Commandement is, That we neither harme by any externall work, either our own life, or the life of an other, or any mans ſafety and wel are of body, either by force, or by deceit, or by neglecting: neither wiſh in affection or will, an impairing thereof, or ſignifie by any tokens any ſuch affection or will; but on the contrary, endeavour to defend and preſerve the ſame to the utmoſt of our power. Wherefore, Thou ſhalt doe no murther, ſignifieth,The meaning of the Commandement. 1. Thou ſhalt not deſire to murther, either thy ſelfe or others: For what God will have not to be done of us, that doth he not grant to be wiſhed or deſired. 2. Neither ſhalt thou intimate or ſignifie any deſire of murthering either thy ſelfe or others: For, the deſire and wiſhing whereof God forbiddeth, he forbiddeth alſo any inkling or ſignification thereof to be given either in words, or behaviour, or countenance. 3. Neither ſhalt thou put this deſire in execution: For, the deſire and ſignification whereof God forbiddeth, he verily much more forbiddeth the practice and execution thereof. The contrary then is, Thou ſhalt love and help thy ſelfe and others, 1. In heart and deſire. 2. In ſignification. 3. In practice and execution. Hence ſpring and ariſe all the vertues of this Commandement, and likewiſe the contrary vices unto them. The vices which are here forbidden, tend to the ruine and deſtruction of men: the vertues that are here commanded, tend to the preſervation of the life or ſafety of men. And the ſafety of men is preſerved, either by not hurting, or by helping them. Two kinds of vertues preſcribed in this Commandement. 1. Not hurting vertues. 2. Helping vertues.Whereby are made two divers kinds of vertues of this Commandement; the former whereof containeth the vertues which tend to the not hurting of mens ſafety: the other compriſeth the vertues which tend to the helping and furthering of mens ſafety. The vertues not hurting the ſafety of men are of three ſo…s. For we are ſaid, Not to hurt three waies: to wit, either, being not hurt or provoked, or being provoked, or both waies. In the firſt manner of not hurting, conſiſteth particular juſtice, hurting no man: In the ſecond, Mildneſſe and Equability: In the third, Peaceableneſſe. Againe, the vertues helping and furthering mens ſafety are two-fold. For we are ſaid To help, 1. By repelling evils, dangers, and injuries. 2. By doing good, or bone fitting our ſelves or others. In the firſt manner of helping, conſiſteth Commutative juſtice in puniſhments, Fortitude, and Indignation: In the ſecond, Humanity, Mercy, and Amity.
The vertues not hurting the ſafety of men.
IParticular juſtice.PArticular Juſtice not hurting any man, is a vertue which neither by endeavour, nor by neglect hurteth the life or body of any of whom we are not hurt, except God command it. Or, A vertue ſhunning all harmings which are done either by violence, or by deceit, or by neglect of our owne, and others ſafety. This is expreſſed in the words, Thou ſhalt do no murther. Unto particular juſtice hurting no man, is oppoſed, 1. All unlawfull harming of our owne or any others life and body, whether of purpoſe, or of negligence. 2. Remiſſneſſe, when they are not hurt, who are to be hurt, by them unto whom the execution belongeth.
IIMildneſſe.Mildneſſe, or placability, or eaſineſſe in forgiving, which is a vertue moderatreſſe and governeſſe of anger, which neither is angry for no cauſe, neither upon a light cauſe: neither, where is cauſe of juſt anger, wiſheth the deſtruction of the perſon that hurteth; but is diſpleaſed onelyonly at the reproach of Gods name, or for unjuſtice, or for the hurt of our neighbour: and admitteth not in minde the deſire of revenging any injury, be it never ſo great; but heartily wiſheth the ſafety and good eſtate of enemies, and il-willers, and endeavoureth to maintaine the ſame according to our ability, and their neceſſity. Or, it is a vertue moderatreſſe and governeſſe of anger, which ſhunneth all unjuſt anger, and doth ſo moderate juſt anger, as that it is not angry beyond meaſure, or paſſeth the bounds and limits by God preſcribed, neither burneth with a deſire of revenge, but pardoneth offences and alſo grievous injuries, even to enemies: ſo that the anger conceived neither aimeth at, nor lighteth on the perſons, but on the vices of offenders; and that with this regard, that it wiſheth the ſafety of them, who moſt heinouſly offend. Bleſſed are the meeke, Mat. 5.5. The contrary vices.for they ſhall inherit the earth. Unto Mildneſſe is repugnant, Remiſſneſſe, when a man is not moved for grievous injuries, nor repreſſeth and puniſheth them, or is too ſlack in forbidding them. 2. Ʋnjuſt or immoderate anger. 3. Deſire of revenge, grudging, hatred and ſpight:
IIIEquity.Equability or equity, which is a vertue of neer affinity with mildneſſe, which is a moderatreſſe of ſtrict juſtice (which equalleth puniſhments with faults) upon good and reaſonable cauſe: as when in reſpect of the crime it ſelfe, or our owne duty, or the publique ſafety, or the private ſafety of them which tranſgreſſe, or for the avoiding of offence, or for any other good cauſe, we yeeld ſomewhat of our right, in puniſhing offences,Gal. 5.1. Phil 4.5. or in puniſhing of injuries. Brethren, if a man be fallen, yee which are ſpirituall, reſtore ſuch a one with the ſpirit of meekeneſſe, conſidering thy ſelfe, leſt thou alſo be tempted. Let your patient minde be knowne unto all men. Unto equability, or equity is repugnant,The contrary vices. Firſt, Immoderate rigour, cruelty and unjuſt ſeverity, when there is had no regard of circumſtances: whereof it is ſaid; Extreme right is extreme wrong. Secondly; Remiſſeneſſe; that is, not to be moved at ſuch things, whereat we ought to be moved: as, when God commandeth, &c. Thirdly, Partiality, and accepting of perſons.
IVPeaceablenes.Peaceableneſſe, or ſtudy of peace and concord, which is a diligence both in avoiding unneceſſary cauſes and occaſions of offences, diſcords, contentions, and hatreds; and alſo in reconciling thoſe which are offended either with us, or with others: and laſtly, in retaining and keeping of peace, for the retaining where of not to refuſe troubles, and the diſſembling and forbearing of injuries whereby wee have beene harmed, ſo as it be without the reproach of Gods name, and any grievous impairing either of our owne,The contrary vices. or others ſafety. Unto Peaceableneſſe is oppoſed, 1. Turbulency, or quarrelſomeneſſe, giving or taking occaſion of ſtirres, whereunto belong all deſire and delight in contention, back-biting, ſlandering, whiſpering. Here therefore all contentious perſons, back-biters, ſlanderers, and whiſperers are condemned. 2. Remiſſneſſe, when as thou ſo coveteſt to keepe peace, that thou doſt not reſpect Gods glory, neither thine owne and thy neighbours ſafety. This is an unjuſt gratifying.
The vertues helping and furthering mens ſafety.
VCommu…ative juſtice.COmmutative juſtice in puniſhments, is a vertue obſerving equality of offences and puniſhments, inflicting either equall puniſhments unto the faults, or leſſer, being induced thereto upon good cauſe, according to the reſpect and conſideration to be had of circumſtances in civill judgement, for the maintenance of Gods glory, and for the preſervation of mens ſociety. For when God forbiddeth the ſociety of men to be harmed or impaired, and will have the Magiſtrate to be the maintainer of diſcipline according to the whole Decalogue, he will alſo have them with juſt puniſhments reſtrained, that make any grievous breach of this order. Wherefore a Magiſtrate may offend not onelyonly in cruelty, or unjuſt ſeverity, but alſo in lenity or remiſſneſſe, and in licencing men to hurt and injure others. Becauſe thou haſt let goe out of thy hands a man whom I appointed to die, 1 Kings 20.42.thy life ſhall goe for his life, Levit. 24.17. Numb. 35.31.and thy people for his people. He that killeth any man, he ſhall be put to death. Yee ſhall take no recompence for the life of the murtherer, which is worthy to die: Exod. 21.23. Deut. 24.10.but he ſhall be put to death. Life for life, eye for eye, tooth for tooth. The Fathers ſhall not be put to death for the children, nor the children put to death for the Fathers, but every man ſhall be put to death for his owne ſin. Deut. 19.Thou ſhalt make cities of refuge, that innocent blood be not ſhed within thy Land. Here therefore is commanded, for the defence and ſafegard of mens ſafety, ſevere juſtice, which remitteth not puniſhment without good cauſe, and obſerveth equality od the offence and puniſhment. Whereof it is manifeſt, that this Commandement doth not take away, but ordaine and eſtabliſh the office of the Magiſtrate in puniſhing tranſgreſſors.Rom. 13.4. He is the Miniſter of God, and beareth not the ſword for nought. For when God commandeth a man to be ſlaine, not men now, but God himſelfe putteth him to death by them, unto whom he giveth this in charge. And that the licentiouſneſſe of doing violence or outrage might not grow ſtrong and increaſe, he would have tranſgreſſors to be curbed and kept ſhort by puniſhments. Wherefore the revenge due to Magiſtrates is comprehended in that ſaying, Vengeance is mine; I will repay, Rom. 12.19.ſaith the Lord. And hereby is anſwer made unto this objection, It is ſaid here, thou ſhalt doe no murther: Therefore we muſt not at all put any man to death: and by conſequent, this juſtice doth not appertaine to this Commandement; as which cannot be kept, except many be put to death. Unto which we anſwer: 1. We muſt therefore put ſome to death, leſt the ſociety of men be deſtroyed by theeves and robbers. 2. It is ſaid, Thou ſhalt doe no murther; that is, not thou that art but a private man, not according to thy owne pleaſure and luſt, without any warrant and ſpeciall exception againſt this Law. For God puniſheth when the Magiſtrate puniſheth. Unto Juſtice commutative in puniſhments,The contrary vices. Unjuſtice is contrary, which either doth not at all puniſh, or doth unjuſtly puniſh: as, 1. Cruelty and over-great ſeverity, or falſe pretending of ſtrict juſtice. 2. Private revenge. 3. Remiſſeneſſe, when that is not puniſhed which ought to be puniſhed. 4. Partiality, or accepting of perſons.
VIFortitude.Fortitude is a vertue, which adventureth dangers according to the rule of wel-informed reaſon; that is, ſuch dangers as right and ruled reaſon willeth to adventure, and that for the glory of God, the ſafety of the Church and Commonwealth, the defence and preſervation either of our ſelves, or others, againſt grievous injuries. Now this fortitude of Gods Saints ariſeth from faith, and hope, and the love of God and their neighbours. But that heroicall fortitude, Heroicall fortitude.which is a ſpeciall gift of God, as in Joſhua, Sampſon, Gedeon, David, is to be diſtinguiſhed from that preſentneſſe of minde and courage, which through a cogitation and thinking on Gods will ought to be raiſed and ſtirred up in all, eſpecially in Governours: Be ſtrong, 1 King. 2.2. Numb. 13. & 14.and ſhew thy ſelfe a man. Hither appertaineth the example of the ſpies of the Land of Canaan, and of the people being out of heart, and deſpairing for ever compaſſing and poſſeſſing of it. Like unto this vertue, is warlike fortitude: Warlike fortitude.which is a defendreſſe of juſtice, and an undertaking of the juſt defence of our ſelves or others, albeit it be not without perill and danger.Warre. Warre is either a neceſſary defence againſt thoſe that exerciſe robbery, and outrages, or cruelty againſt the people; or a juſt puniſhment for grievous injuries ſuſtained, which is undertaken of the ordinary power by force of armes.
The contrary vices.Unto Fortitude is oppoſed, 1. Timorouſneſſe, and the betraying of anothers ſafety, when thou art able to undertake his defence: likewiſe a ſhunning of neceſſary dangers, and ſuch as God hath commanded us to undergoe. 2. Raſhneſſe, or foole-hardineſſe, which is to undertake things unneceſſary and unprofitable.
VIIIndignationIndignation, or zeale, is a vertue juſtly offended and wroth of Gods name, the unjuſt hurting of our neighbour, and for ſome grievous injurie, which is done either againſt God or our innocent neighbour; having moreover a deſire, as ability and ſtrength affordeth, to repell and revenge the injurie done againſt God or our neighbours, according to Gods Commandement. Gedeon ſaid to Zebah and Zalmunna, The men that yee ſlew at Tabor, were my brethren, Judges 8.9. Judges 20.even my Mothers children: as the Lord liveth, if yee had ſaved their lives, I would not ſlay you. And the Iſraelites wage warre againſt the Benjamites, for the wickedneſſe committed againſt the Levites wife. As therefore unjuſt warres are forbidden by this Commandement, ſo juſt warre is allowed in the fifth Commandement, as a part of the Magiſtrates duty towards his ſubjects, and in this Commandement as a defence both of his owne and others ſafety and life; and conſiſteth partly in juſtice not hurting and puniſhing, partly in fortitude and indignation. For either it is, as before was ſaid, a neceſſary defence againſt thoſe that exerciſe robbery and violence, or cruelty againſt the people, or a juſt puniſhment for grievous injuries; which is undertaken by ordinary authority with force of armes.1 Sam. 25.28. My Lord fighteth the battels of the Lord. Hither alſo belongeth the defence of their owne life and their neighbours, which private men uſe againſt unjuſt force and violence, when neceſſitie ſuffereth not the Magiſtrates aide to be required: for when the Laws and the Magiſtrate arme a private man againſt a robber, or adulterer, he uſeth then the ſword, not unadviſedly taken, but juſtly delivered into his hand by the Magiſtrate, as being the Magiſtrates deputy and miniſter. So Moſes ſlew the Egyptian in defence of the Iſraelites. Unto Indignation are repugnant,. 1. Ʋnjuſt anger. 2. Remiſſneſſe or ſlowneſſe, when there is no ſharpneſſe or earneſtneſſe ſhewed in being juſtly offended with injuries, and in revenging them.
VIIIHumanity.Humanity, or the love of man, is a true and ſincere good will both in minde, and will, and heart, towards others, and a declaration thereof in words, behaviour, and duties convenient, and poſſible. This ſelfe-ſame vertue in the Scriptures is called the love of our neighbour, which in Philoſophy is termed Humanity: for by this vertue all men performe that to others, which they would have to be done unto themſelves.Rom. 12.10. Gal 6.10. The contrary vices. Be affectioned to love one another with brotherly love. Let us doe good unto all men, but eſpecially unto them which are of the houſhold of faith. Unto Humanity are oppoſed, 1. Inhumanity, or waywardneſſe: which either omitteth the proper duties of humanity, or committeth the contrary thereunto. 2. Spightfulneſſe, or envy which is a repining at anothers good, and a deſire either to winne that good unto himſelfe, or avert it at leaſt from another. 3. Self-love, with a neglect of others. 4. Ʋnjuſt pleaſurings or gratifyings.
IXMercy.Mercy is a vertue, which hath a fellow-feeling, and taketh compaſsion of the calamities of good men, or of thoſe who ſin through ignorance or infirmity, and indeavoureth to take them away, or to aſſwage them as much as equity and Gods glory permitteth, neither rejoyceth at the calamities of the very enemies themſelves. Or it is ſorrow for calamities of innocent men, or ſuch as fall through ignorance or infirmity, and a deſire to aſſwage or take away their calamities by honeſt meanes: Bleſſed are the mercifull, Mat. 5.7. The contrary vices.for they ſhall obtaine mercy. Unto mercy are contrary, 1. In the defect, unmercifulneſſe, cruelty, hard-heartedneſſe, not to have compaſſion of thoſe of whom we are to have compaſſion. Likewiſe, rejoycing at another mans harme, and uncompaſsionateneſſe void of all griefe. 2. In the exceſſe, Remiſſeneſſe, when they are ſpared, whom God will not have ſpared, which is cruell pity, whereby the whole ſociety of men is hurt, yea, and he himſelfe alſo who is ſpared.
XAmitie.Amity is a vertue comprehended under Humanity as a ſpeciall under his generall, and it is a mutuall and ſincere good-will betweene good men, kindled by the mutuall knowledge of vertue each in other, by a communication, and other honeſt duties in both parties, performing mutuall duties, ſuch as are juſt and lawfull, and poſſible.Prov. 18.24. A man that hath friends, ought to ſhew himſelfe friendly: for a friend is neerer then a brother. It is different from love, in that love ſtretcheth both to the knowne and unknowne; but amity or friendſhip extendeth onelyonly to thoſe that are knowne one to another,The contrary vices. and that for ſome vertues appearing in them. Unto amity or friendſhip are oppoſed, 1. Enmitie. 2. Neglect of friends. 3. Lightneſſe in joyning and looſing friendſhip. 4. Counterfeiting and diſſembling of friendſhip. 5. Flattery. 6. Ʋnjuſt gratifying.
A ſummary Table of the ſixth Commandement.
In the ſixth Commandement: Thou ſhalt doe no murder, is
1. Forbidden all unjuſt harming of our owne, or our neighbours life and ſafety: and our neighbour is hurt by
1. Forſaking him, and not helping him to our power; which is a neglect of the duties, which are required for the preſervation of life.
2. Wronging him: which is done by
1. Externall force or violence; as by
1. Murder.
2. Back-bitings.
3. Injuries whatſoever.
2. Internall affection; as
1. Anger.
2. Hatred.
3. Deſire of revenge.
2. Commanded the preſervation of our own, and other mens life or ſafety. And this is preſerved by
1. Not hurting them: for they ought not to hurt others who are
1. Not provoked, which is the part of Juſtice.
2. Provoked, which is the point of Gentleneſſe and equity.
3. Either provoked or unprovoked, which is the point of Peaceableneſſe.
2. Helping them: and our neighbour is holpen by
1. Repelling injuries from him: which is done by
1. Commutative Juſtice in puniſhments.
2. Fortitude.
3. Indignation.
2. Benefiting him: through
1. Humanity, or kindneſſe and good will.
2. Mercy.
3. Amity, or friendſhip.
ON THE 41. SABBATH.Queſt. 108. What is the meaning of the ſeventh Commandement?
Anſ. That God hath in execration all turpitude and filthineſſeaLevit. 10.28., and therefore we alſo muſt utterly hate and deteſt itbJude 22., and contrariwiſe live temperately, modeſtly, and chaſtlyc1 Theſ. 4.3, 4, 5., whether we live in holy wedlocke, or in ſingle lifedHeb. 13.4. 1 Cor. 7.7..