Quest. CXXXIV., CXXXV., CXXXVI.
QUEST. CXXXIV. What is the sixth Commandment?
ANSW. The sixth Commandment is, [Thou shalt not kill.]
QUEST. CXXXV. What are the duties required in the sixth Commandment?
ANSW. The duties required in the sixth Commandment are, all careful studies, and lawful endeavours to preserve the life of ourselves, and others, by resisting all thoughts and purposes, subduing all passions, and avoiding all occasions, temptations, and practices, which tend to the unjust taking away the life of any; by just defence thereof against violence, patient bearing of the hand of God, quietness of mind, cheerfulness of spirit, a sober use of meat, drink, physic, sleep, labour, and recreations, by charitable thoughts, love, compassion, meekness, gentleness, kindness, peaceable, mild, and courteous speeches and behaviour, forbearance, readiness to be reconciled, patient bearing and forgiving of injuries, and requiting good for evil, comforting and succouring the distressed, and protecting and defending the innocent.
QUEST. CXXXVI. What are the sins forbidden in the sixth Commandment?
ANSW. The sins forbidden in the sixth Commandment are, all taking away the life of ourselves, or of others, except in case of public justice, lawful war, or necessary defence; the neglecting or withdrawing the lawful and necessary means of preservation of life, sinful anger, hatred, envy, desire of revenge, all excessive passions, distracting cares, immoderate use of meat, drink, labour, and recreations; provoking words, oppressing, quarrelling, striking, wounding, and whatsoever else tends to the destruction of the life of any.
In explaining this Commandment, we are,
I. To consider the positive part thereof, or the duties required in it, namely, that we should use all lawful endeavours to preserve our own life, and the life of others; and consequently we should avoid all those passions, and other things, which may afford an occasion to take it away, and live in the constant exercise of the duties of temperance and sobriety, as to what respects ourselves; meekness, gentleness, and forgiving injuries, as to what concerns others.
In this Commandment it is supposed, that life is the most valuable blessing of nature; and therefore to take it away, is to do the utmost injury that can be attempted against us. The valuableness of the life of man appears in four things.
1. It is the result of the union of the soul with the body, which is the principle of those actions that are put forth by us as intelligent creatures; and therefore life is to be esteemed in proportion to the excellency thereof; which, is the noblest part of the creation, angels excepted.
2. Nothing can compensate or satisfy for the taking away the life of man, how much satisfaction soever may be given for the loss of other things.
3. We may observe, that man, in this respect, is the subject of the divine image; which supposes us to have a more excellent life than any other creatures in this lower world; and it is assigned as a reason of our obligation to preserve it, Gen. ix. 6.
4. Life is given and continued to us, that hereby the most valuable ends may be attained, conducive to the glory of God, the advancement of religion in the world, and promoting our everlasting happiness. From whence we may take an estimate of its excellency; and it contains the highest motive to us, to yield obedience, to this Commandment.
This leads us to consider the means which we are to use, to preserve our own lives, and the lives of others. As to what respects the preservation of our own life; we are not to rush presumptuously into danger of death, without a divine warrant, for that is to be prodigal of life. We are also to exercise sobriety and temperance, avoiding gluttony, drunkenness, lust, and all exorbitant passions, which tend to impair the health, as well as defile the conscience. Moreover, when occasion requires it, we are to have recourse to the skill of physicians, and make use of those proper medicines, that may conduce to repair the weakness and decays of nature.
As to what concerns our endeavours to preserve the lives of others; we are to caution them against those things, which would tend to destroy their health, and, by degrees, their lives. And we must also discover and detect all secret plots and contrivances which may be directed against them; and we are to support and relieve those who are ready to perish by extreme poverty; yea, though they were our enemies, Rom. xii. 20. Job xxxi, 19, 20, 22. We are also to defend them who are in imminent danger of death, Psal. lxxxii. 3, 4. Prov. xxiv. 11, 12.
Nevertheless, we must not use unwarrantable means, though it were to save our own lives. As, in times of persecution, we are not to renounce the truths of God, or give occasion to the common enemy, to revile, or speak evil of them, to avoid suffering for the cause thereof. This was that noble principle by which the martyrs, whom the apostle speaks of, were acted; They were tortured, not accepting deliverance, Heb. xi. 35. that is, when they were exposed to the most exquisite torments, and their lives offered them, in case they would deny Christ, they would not accept deliverance on so dishonourable terms. Neither are we, at any time, to tell a lye, or act that which is contrary to truth, though it were to save our lives. This leads us,
II. To consider the sins forbidden in this Commandment; and these are either the taking away of life, or doing that which has a tendency thereunto.
1. It is unlawful to take away the life of another. But this is to be considered with some exceptions, or limitations.
(1.) This may be done in lawful wars. Thus we read of many wars begun and carried on, and much blood shed therein, by God’s direction, and with his approbation and blessing; upon which occasion it is said, that the war was of God, 1 Chron. v. 22. Nevertheless, when wars are proclaimed, merely to satisfy the pride and avarice of princes, as in Benhadad’s war against Ahab, 1 Kings xx. 1. & seq. or the Romans, who made war on the countries round about them, merely to enlarge their own dominions, by ruining others; or, like those which the Devil excites, and Antichrist carries on against the church, for their faithfulness to the truth, Rev. xii. 17. chap. xiii. 7. these wars are unlawful; and all the blood shed therein, is a breach of this Commandment.
(2.) It is no violation of this Commandment, to take away the life of offenders, guilty of capital crimes, by the hand of the civil magistrate; for this is elsewhere commanded, and magistrates are appointed for that end, Deut. xvii. 8,-10.
(3.) It is no breach of this Commandment, when a person kills another without design, or the least degree of premeditated malice. Nevertheless, the utmost caution ought to be used, that persons might not lose their lives through the carelessness and inadvertency of others.
(4.) In some instances, a person may kill another in his own defence, without being guilty of the breach of this Commandment. But this is to be considered with certain limitations; as,
[1.] If there be only a design, or conspiracy against our lives, but no immediate attempt made, to take them away; we are to defend ourselves, by endeavouring to put him that designed the execrable fact, out of a capacity of hurting us, by having recourse to the protection of the law; whereby he may be restrained from doing it, or we secured. This was the method which Paul took, when the Jews had bound themselves with an oath, to slay him; he informed the chief captain of this conspiracy, and had recourse to the law for his safety, Acts xxiii. 21.
[2.] If there be a present attempt made against our lives, we should rather chuse to disarm, or fly from the enemy, than take away his life; but if this cannot be done, so that we must either lose our own lives, or take away his, we do not incur the least guilt, or break this Commandment, if we take away, his life, to preserve our own, especially if we were not first in the quarrel; nor give occasion to it by any injurious or unlawful practices.
Here it may be enquired, whether it be lawful for two persons to fight a duel, upon a set challenge, or provocation given? In answer to which, let it be considered,
1st, That, when a war, between two armies, may be issued, and the shedding of much blood prevented hereby, it is not unlawful, provided it be by mutual consent, and with the approbation of those on both sides, who have a right of making war and peace; and if the matter in controversy may be thus decided, without tempting providence. We have a remarkable instance of this, in the duel fought between David and Goliath, in 1 Sam. xvii. Nevertheless,
2dly, It is unlawful for two persons, each seeming too prodigal of his life, to challenge, accept of, and, pursuant thereunto, to endeavour to put an end to each others life, merely to gratify their own passion, or pride. This, though falsely called honour, will, in reality, render them vile in the eyes of God, and notoriously guilty of the breach of this Commandment.
Here we may consider the wicked practice of those who have obliged poor wretches, who were under their command, to murder one another for their diversion. This Joab and Abner did, when they said, Let the young men arise and play before us; and every one thrust his sword in his fellows side, 2 Sam. ii. 14,-16. There is also an unlawful diversion, which, though not altogether so barbarous and cruel, is, in some respects, a breach of this Commandment, viz. when persons fight with, and wound one another, without design of killing, merely to get a little money, while entertaining a number of unthinking persons with their folly; in which case they that fight, and they that look on, are equally guilty, Prov. xxvi. 18, 19. Thus concerning the sin of killing another; we shall now account for two or three difficulties that occur in scripture, relating to the actions of some good men, who seem to have been guilty of the breach of this Commandment; but were not really so.
1st, It is enquired, whether Elijah was chargeable with the breach of it in destroying Baal’s prophets, which we read of in 1 Kings xviii. 40. wherein it is said, that he ordered that none of them should escape; and he brought them down to the brook Kishon, and slew them there.
In answer to which, it may be observed, that it was not a small inoffensive error that these prophets of Baal were punished for; but apostasy from God. And that the persons who were thus punished, deserve it, will appear, if we consider,
[1.] That, they were the advisers and ring-leaders of all Israel’s idolatry, and the abettors and principal occasion of that violent persecution, which then raged against the Lord’s prophets, and true worshippers.
[2.] Had they only been false prophets, and not persecutors, they were according to the law of God to be put to death, Deut. xiii. 6,-9.
[3.] This was done after a solemn appeal to God, and an answer from heaven, by fire, which determined, not only who was the true God, but who were his prophets, and consequently whether Elijah deserved death, as an impostor, or Baal’s prophets.
[4.] Ahab himself was present, and all his ministers of state, who had a right to execute justice on false prophets; and, it is highly probable, that they consented to, and many of them had an immediate hand in their death, which might be occasioned by a sudden conviction in their consciences, proceeding from the miracle which they had just before observed, or from the universal cry of the people against them; so that the thing was plainly of the Lord, to whom Elijah brought a great deal of honour, and was far from being chargeable with the breach of this Commandment.
2dly, It is farther enquired, whether Abraham’s offering Isaac was a breach of this Commandment? This is proposed as a difficulty by those who do not pay that deference to divine revelation, as they ought, nor consider, that God cannot command any thing which is contrary to his perfections; nor do his people sin in obeying any command that is given by him. However, that this matter may be set in a just light, let it be considered,
[1.] That God, who is the sovereign Lord of life, may take it away, when, and by whom he pleases. Therefore Isaac had no more reason to complain of any wrong or injury done him, by God, in ordering his father to sacrifice him, than any one else has, who dies by his immediate hand, in the common course of providence.
[2.] Abraham could not be said to do this with the temper and disposition of a murderer, which such have, who are guilty of the breach of this Commandment, who kill persons in a passion, or out of envy or malice, being void of all natural affection or brotherly love; but he acted plainly in obedience to God’s command. His hand was lifted up against one whom he loved equally to, or, it may be, more than his own life, and, doubtless, he would rather have been, had God so ordered it, the sacrifice, than the offerer.
[3.] This was done, as is more than probable, with Isaac’s full consent. Hence some think, that his faith was no less remarkable herein than that of Abraham. His willingness to be offered, evidently appears, in that Abraham was in his feeble and declining age, and Isaac in his full strength; for it was not a little strength which was sufficient to carry wood enough to answer this occasion, which we read he did, Gen. xxii. 6. Besides, if Isaac had resisted, none was at hand to assist Abraham against him, and, doubtless, he would have strove in this matter as one who desired to be overcome. Therefore we must suppose, that it is so far from being a breach of this Commandment, that it was one of the most remarkable instances of faith in scripture; and God’s design in ordering him to do this, was, that it might be a type whereby he would lead him into the glorious mystery of his not sparing his own Son, the Lord Jesus Christ, and of his willingness to lay down his life a ransom for his people.
3dly, Some charge Moses with being guilty of the breach of this Commandment, in killing the Egyptian, which we read of in Exod. ii. 11, 12. But, to vindicate him from this charge, let it be considered,
[1.] That the Egyptian, whom he slew, not only smote an Hebrew, as it is in this chapter, but he did it wrongfully, as it is observed in Acts vii. 24. there was no offence given, nor just reason for this injurious treatment, and to oppress or abuse one that is in a miserable condition, as the Hebrews were at that time, is an heinous crime in God’s account. Moreover, to smite, in scripture, is often taken, for to slay; so that it is not improbable, that the Egyptian slew the Hebrew; or if he did not, it might be such an injury as deserved death; which would have been inflicted in another manner, had not Israel been denied, at that time, the protection of the law.
[2.] Moses was, at this time, raised up, and called by God, to be a ruler and a judge, to defend the cause of his oppressed people; and in this action he first began to fulfil his commission; though the people refused to own him, and seemed to join with those that designed him evil for it; for which reason their deliverance was put off forty years longer, while he was an exile in the land of Midian, Acts vii. 24, 26. compared with 30. Now to slay a public enemy and oppressor, and, as it is probable, one who had forfeited his life, and that with a commission from God, to act as a ruler and a judge over his people, cannot be reckoned a breach of this Commandment. Thus concerning the violation of this Commandment, as including in it the murdering of our neighbour.
2. This Commandment is notoriously broken by those who lay violent hands on themselves, which we have no instance of any good man, in scripture, that was ever suffered to do, but only such who were, like Saul, Ahitophel, Judas, and others, of the most infamous character. This is a sin which is attended with many aggravations; For,
(1.) It is to act as though our lives were at our own disposal; which are to be considered as a talent which we are entrusted with by God, to improve for his glory; and he alone has a right to dispose thereof at his pleasure.
(2.) This argues, and arises from, the highest discontent and impatience under the hand of God, which is contrary to that temper, which we ought to exercise as Christians, who profess subjection to him.
(3.) It is contrary to nature, and that principle of self-preservation which God has implanted in us; and, indeed, he that does this, not only acts below the reason of a man, but does that which even brutes themselves are not inclined to.
(4.) It is a giving place to, and gratifying the Devil, who acts agreeably to his character, as a murderer from the beginning, when he tempts men to destroy both soul and body at once.
(5.) It is presumptuous and bold to resolve, that whatever measure of duty God has prescribed for us to fill up in this world, we will serve him no longer. If marshal law punishes deserters with death, is there not a severe punishment due unto those who do, as it were, desert the service of God by self-murder? Nothing is more certain than this, that if duty be enjoined by God, the time in which it is to be performed, is also fixed by him, and not left to our determination.
(6.) It is a rushing hastily into eternity, not considering the consequence thereof, nor the awful tribunal of Christ, before which they must immediately appear, and give an account of this, as well as other sinful actions of life.
(7.) It is done with such a frame of spirit, that a person cannot, by faith, commit his soul into the hands of Jesus Christ; for that requires a better temper of mind than any one can be supposed to have, who murders himself.
Here it may be enquired, since, as was before observed, no good man was ever guilty of this crime, whether Samson did not break this Commandment in pulling down the house upon his own head, as well as the Philistines?
To this it may be answered,
[1.] That Samson’s life, at this time, was a burden to himself, useless to his brethren, a scorn to the open enemy, and an occasion of their ascribing their deliverance to their idol; and probably, it would have been soon taken away by them; which circumstances, though they would not, in themselves, have been sufficient to justify this action; yet they might justify his desire, that God would put an end, to his life, and release him out of this miserable world; especially if this would redound more to his glory than any thing he could do for the future, or had done in the former part of his life.
[2.] It plainly appears, that God, in answer to his prayer, not only gave him leave to take away his own life, together with the lives of his enemies, but he wrought a miracle to enable him to do it; and therefore it was a justifiable action, and no breach of this Commandment, Judges xvi. 28,-30.
3. We shall now consider the heinous aggravation of this sin, of taking away the life of another unjustly, and the terrible judgments that such have ground to expect, who are guilty hereof.
(1.) According to the divine law, this sin is to be punished with death, by the hand of the civil magistrate, Deut. xix. 11, 12. Thus Joab, who had deserved to die for murders formerly committed, was slain, by David’s order, by his son Solomon; though he sought protection by taking hold of the horns of the altar, 1 Kings ii. 28, 29. Many other crimes might be expiated by sacrifices, which God ordained should be offered for that end; whereas, no satisfaction was to be accepted for this sin but the blood of the murderer, Numb. xxxv. 31. And it is a matter of dispute with some, whether kings, who may pardon many crimes, by virtue of their prerogative, can, according to the laws of God, pardon murder, without being supposed to extend their clemency beyond its due bounds?
(2.) God often gives up those who are guilty of the sin of murder, to the terrors of a guilty conscience, which is a kind of hell upon earth; as in the instances of Cain, Lamech, and others, Gen. iv, 13,-15. and 23, 24.
(3.) Such are followed with many remarkable instances of divine vengeance; so that the blast of providence attends all their undertakings. Thus David, after he had killed Uriah, was followed with such rebukes of providence, that the latter part of his life was rendered very uneasy thereby; and what the prophet foretold was fulfilled, that the sword should never depart from his house; that is, as long as he lived, 2 Sam. xii. 9, 10.
(4.) The judgments of God for his sin, are oftentimes transmitted to posterity. Thus Simeon and Levi’s murder of the Shechemites, was punished in the tribes that descended from them; who, according to the patriarch’s prediction, were divided in Jacob, and scattered in Israel, Gen. xlix. 7. And Saul’s slaying the Gibeonites, was punished in David’s time, by a famine occasioned thereby, 2 Sam. xxi. 1. And the murders which the Jews had committed on the prophets in former ages, were punished in the destruction of their state and nation; when all the righteous blood that had been shed upon the earth, came upon them, Matt. xxiii. 35.
(5.) Their lives are often shortened, and they brought to the grave with blood. Thus Absalom perished by the just judgment of God, for the murder of his brother, as well as his other crimes; and in this the Psalmist’s observation holds true, that bloody and deceitful men shall not live out half their days, Psal. lv. 23. We are now to consider,
4. That this Commandment may be broken otherwise than by the taking away the life of our neighbour. It may be committed by a person in his heart, when he has not an opportunity to execute his malicious designs; or is afraid to do it, because of the punishment from men, which will ensue. Thus the apostle says, Whosoever hateth his brother, is a murderer, 1 John iii. 15. Of this we have an instance in wicked Ahab; who hated Micajah, because he prophesied not good concerning him, but evil, 1 Kings xxii. 9. And, it is more than probable, that this hatred would have broke forth into murder, could he have laid hold on the least shadow or pretence that might have put a colour on so vile an action. And Jezebel was guilty of this sin, who threatened to murder the prophet Elijah, chap. xix. 2. and the Jews, who were filled with malice against our Saviour; for which reason they would have put him to death at that time; but they feared the people, Mark xi. 18. And as this is a sin that reigns in wicked men, there are some instances hereof even in good men. Thus David carried his resentment too far against Nabal, though a churlish and ungrateful man, when he resolved, in his passion, not only to take away his life, which was an unjustifiable action, but to destroy the whole family, the innocent with the guilty, 1 Sam. xxv. 21, 22. and he was sensible of his sin in this passionate resolution, which occasioned his blessing God for his preventing it, by Abigail’s prudent management.
There is another instance of sinful and unaccountable passion, that cannot be excused from a degree of heart-murder in Jonah; who was very angry because God was gracious, and spared Nineveh, on their repentance; and in this fit of passion, he desires that God would take away his life, justifies his anger, and, as it were, dares him to cut him off; which was as bad a frame as ever any good man was in. And all this took its rise from pride, lest some should think him a false prophet, who did not rightly distinguish between what God might do, and would have done, had they not repented, and what he determined to do, namely, to give them repentance, and so to spare them. I say, rather than be counted a false prophet, which, it may be, was a groundless surmise, he was angry with God for sparing it, Jonah iv. 1-4.
Here it will be enquired, whether all anger is sinful, or a breach of this Commandment? To which it may be answered, That since the apostle says, Be angry and sin not, Eph. iv. 26. it implies, that there may be anger which is not sinful; but, on the other hand, may rather be styled, a zeal for God. Of this kind was that anger which our Saviour expressed against the Scribes and Pharisees, when he calls them serpents, a generation of vipers, Matt. xxiii. 33. and when he whipped the buyers and sellers out of the temple; on which occasion it is said, The zeal of thine house hath eaten me up, John ii. 15, 17. And the apostle reproved Elymas the sorcerer, who endeavoured to turn away the deputy from the faith, with words that seemed full of anger; when he addressed himself to him in this manner; O full of all subtilty, and all mischief thou child of the Devil, thou enemy of all righteousness; Wilt thou not cease to pervert the right ways of the Lord? Acts xiii. 10. And Peter could not reprove that vile hypocrite Simon Magus, when he offered to purchase the conferring the Holy Ghost, without expressing some anger and resentment, as the cause required, when he says, Thy money perish with thee, &c. chap. viii. 20, 21, yet that he might let him know that it was only zeal to God that provoked his anger, he gives him friendly advice to repent of this his wickedness, ver. 22. From whence we may take occasion to enquire,
(1.) What is the difference between sinful anger or passion, and an holy zeal for God?
[1.] An holy zeal for God, leads us rightly to distinguish between the person reproved, and his actions, that give us occasion for it; so that we hate the sin, but not the person that commits it. Thus the Psalmist says, I hate the work of them that turn aside, Psal. ci. 3. But sinful anger is principally directed against the person with whom we are offended.
[2.] The honour of God is the only motive that excites holy zeal; but pride or evil surmise, is generally the occasion of sinful anger. Thus Jehu’s executing the vengeance of God, in cutting off Ahab’s wicked family, was right, as to the matter of it; yet it had a great mixture of ambition, pride, and private hatred of them, as those whom he thought would stand in competition with him for the crown; and for this action he also desires the applause and esteem of the people; and therefore says to Jonadab, Come with me, and see my zeal for the Lord, 2 Kings x. 16. so that the one is attended with many Other graces, the other with many sins.
[3.] Holy zeal for God inclines us to express anger against his enemies, with sorrow and reluctancy, as being grieved for their sin, and at the same time desiring their reformation and salvation; but sinful anger meditates revenge, is restless till it has accomplished it, Prov. iv. 16. and pleased with having opportunities of executing it.
[4.] Holy zeal sets aside, or is not much concerned about injuries as directed against ourselves; but as they reflect dishonour on the name of God, or are prejudicial to his interest in the world. With this view it was that David says concerning Edom, Happy shall he be that dasheth thy little ones against the stones, Psal. cxxxvii. 9. when at the same time, he professes, that it was for Jerusalem’s sake that he desired the ruin of his enemies, and not his own; for he says, that he preferred Jerusalem above his chief joy, ver. 6. Whereas, on the other hand, sinful anger designs or wishes evil to others, to promote our own interest and advantage.
(2.) We shall now consider the aggravations of sinful passion.
[1.] It unfits a soul for holy duties. Accordingly our Saviour advises his people, first to be reconciled to their brethren, and then come and offer their gift, Matt. v. 23, 24.
[2.] If attempt to reprove sin, or persuade to duty, in passion, it will tend to take away the force, and hinder the success of the arguments we use.
[3.] It will occasion sorrow and shame, when reflected on in our most serious thoughts.
[4.] It will expose us to Satan’s temptations, and occasion a multitude of sins; therefore the apostle calls it, a giving place to the Devil, Eph. iv. 27.
[5.] The smallest injuries are hereby magnified, and our resentments exceed their due bounds. We do not consider, as we ought to do, that the injuries done against us, are very small when compared with the sins we commit, whereby we dishonour God.
[6.] It is opposite to a Christian temper, and very much unlike that frame of spirit, which our Saviour has recommended concerning loving our enemies, Matt. v. 44. and is also contrary to his example, Who, when he was reviled, reviled not again, 1 Pet. ii. 23.
[7.] As it is a stirring up our own corruptions, so it tends to stir up the corruption of others, and provoke them to sin, as one flame kindleth another, and hereby increaseth itself, Prov. xxvii. 17.
(3.) We shall farther enquire, how we are to deal with those whom we converse with, who are addicted to passion or anger?
[1.] We are to exercise a calm, meek, and humble disposition, bearing reflections with patience, and replying to them with gentleness; especially when it is more immediately our own cause, and not the cause of God which is concerned herein. A soft answer turneth away wrath, chap. xv. 1. He that is slow to wrath, is of great understanding, chap. xiv. 29,
[2.] Let us take heed that we do nothing that tends to stir up the passions of any. If a superior is disposed hereunto, let us prudently withdraw from him; if it be an inferior, let us reprove him with faithfulness; if it be in an equal, let us take away the edge of it, by meekness, love, and tenderness towards him, having compassion on his weakness; let us bear injuries without revenging them, and overcome evil with good, Rom. xi. 19,-12.
END OF THE THIRD VOLUME.
ANSWER TO THE BISHOP OF LINCOLN.
PROPOSALS
BY W. W.