{"number":195,"title":"THE SIXT COMMANDEMENT","part":"THE THIRD PART OF MANS THANKFVLNES","questions":[105,106,107],"paragraphs":[],"clauses":[],"items":[],"text":"*Thov shalt doe no murther.*\n\n*The scope or end of this commandement is, the preseruation of the life & safetie of mens bodies, & of the welfare both of our selues & others.* Here *are forbidden* al those thinges which tend to the destruction of our life or the life of others. Now *in this prohibition is named murther,* thereby to take away together with the effect the proper causes thereof, and vnder the name of murther, are all sinnes which accompanie it comprehended, that by signifieng thus the heinousnes and grieuousnes thereof, wee may bee the more effectuallie withdrawen ad deterred from committing thē. And contrarily here *are commanded* all those things which tend to the safetie of our life and others. *The substance and summe of the commandement is,* that we neither harme by any externall work either our owne life, or the life of any other, or any mans safety and welfare of bodie, either by force or by deceit; neither wishe in affection or will an impairing thereof, or signifie by any tokens any such affection or will, but of the contrary endeuour to defend and preserue the same to the vtmost of our power.\n\nHere is to bee proued, 1. *That internal things are also commaunded and forbidden by this commaundement.* 2. *That the defence of our neighbour is commaunded.* 3. *That the hurting either of our selues or others is forbidden.*\n\n1 Internall thinges are commaunded and forbidden, 1. *Because when the effect is commaunded or forbidden, the cause is also commaunded or forbidden.* 2. *From the scope and end of the commaundement:* God will not haue vs to hurt any: Therefore hee forbiddeth the meanes also, whereby wee may hurt. 3 *Whosoeuer is angrie with his brother vnaduisedlie, shalbe culpable of iudgement.*\n\n2 *The defence of our neighbor is commanded:* Because negatiue commandements include affirmatiues. *Thou shalt doe no murther;* Therefore thou shalt help & aid thy neighbour.\n\n3 *The hurting as well of our selues, as of others, is forbidden,* because the causes why God commandeth vs to haue regard of anothers life, are the same in vs. 1 *The Jmage of God in man.* 2. *The similitude and likenes of nature, and our original from our first Parents.* We may not bee cruel against our owne flesh: but as all haue issued from the same, namely frō our first Parents, & are our flesh, so are we our selues especiallie: Therfore we lesse ought to hurt our selues than others. 3. *The greatnes of the price and raunsome wherewith Christ purchased all the members of the Church.* 4. *The coniunction of Christs members.* And seeing these causes are found in our selues also, it followeth that by this lawe euery one is forbidden to hurt or neglect his owne life or bodie.\n\nWherefore, *Thou shalt doe no murther,* signifieth, 1 *Thou shalt not desire to murther either thy selfe, or others.* For what God will haue not to bee doone of vs, that dooth hee not grant to be wished or desired. 2 *Neither shalt thou intimate or signifie anie desire of murthering either thy selfe or others.* For, the desire and wishing whereof God forbiddeth, he forbiddeth also any inckling or signification thereof to be giuen either in words, or behauiour, or countenance. 3. *Neither shalt thou put this desire in execution.* For, the desire and signification whereof God forbiddeth, hee verily much more forbiddeth the practise and execution thereof. The contrary then is: Thou shalt loue thy selfe and others, 1. *In heart and desire.* 2. *Jn signification.* 3. *In practise and execution.* Hence spring and arise all the vertues of this commandement, and likewise the contrary vices vnto them.\n\n## The vertues of this sixt commaundement\n\nThose things that are here commaunded, tend (as it hath beene saide) to the preseruation of the life or safetie of men. *And the safetie of men is preserued, either by not hurting, or by helping them.* Whereby are made two diuers kindes of vertues of this commaundement; the former wherof conteineth the vertues which tend to the not hurting of mans safetie; the other compriseth the vertues which tend to the helping and furthering of mens safety.\n\n## The vertues not hurting the safetie of men\n\nThese are of three sortes. For we are said *not to hurt three waies:* to wit, *either being not hurt or prouoked, or being prouoked, or both waies.* In the first maner of not hurting consisteth *Particular iustice,* hurting no man. *This particular iustice not hurting anie man,* is a vertue shunning all harmings, which are done either by violence, or by deceit, or by neglect of our owne and others safetie: and so neither by indeuour, nor by neglect hurting the life or bodie of any of whome wee are not hurt, except God commaund it. This is expressed in the woordes, *Thou shalt doe no murther.*\n\nIn the second manner of not hurting consist *Mildnes & Equabilitie.* For vnto these vertues is it proper, not to hurt, albeit we be prouoked. *Mildnes* or placabilitie, or easinesse in forgiuing, is a vertue moderatresse and gouernesse of anger, which shunneth al iust anger, so that a mild man wil neither be angry for no cause, neither vpō a light cause; & where there is cause of iust anger, he doth then also so moderat that iust anger, as that he is not angry beyond measure, or passeth the bounds and limits by God prescribed: that is, he doth not wish the destruction of the person that hurt him, nether burneth with a desire of reuenge, but pardoneth offences, and also grieuous iniuries; and is displeased only at the reproch of Gods name, or for vniustice, or for the hurt of his neighbour, admitting not into his mind the desire of reuenging any iniury, be it neuer so great; and wishing also from his heart the safety and good estate of his enemies, and such as haue ill deserued of him; and endeuouring to maintain the same, according to his ability, and their necessity. *Matt.* 5.5. *Blessed are the meeke: for thy shal inherit the earth. Equabilitie or equity, is a vertue of neere affinitie with mildenesse;* which is a moderatresse of strict iustice (which equalleth punishments with the faults) vpon good and reasonable cause: as *when in respect of the publique safety or priuate safetie of them which transgresse,* or *for the auoiding of offence,* or *for anie other good cause, we yeeld somwhat of our right, in punishing offences, or in pursuing iniuries.* Gal. 6. *Brethren, if a man bee fallen by occasion into anie fault, yee which are spiritual, restore such a one with the spirite of meeknes, considering thy selfe least thou also be tempted.*\n\nIn the third maner of not hurting consisteth *peaceablenesse,* which is a vertue shunning al offences, and occasions of enmities and discords, and endeuouring to take them away, if any doe arise. Briefly, *Jt is a studie of peace and concord,* that is, a diligence both in auoiding causes and occasions of offences, discords, contentions, and hatreds: and also in reconciling those which are offended either with vs or with others, and lastly in reteining and keeping of peace, for the reteining whereof not to refuse troubles & the dissembling and forbearing of iniuries, whereby we haue bin harmed, so as it bee without the reproch of Gods name, and any grieuous impairing either of our owne or others safety.\n\n## The vertues helping and furthering mens safety\n\nGOD wil not onely that we hurt no man, but also that we help both our selues and others according to our power. *And wee are saide to helpe two waies.* 1. *By repelling euils, daungers, and iniuries.* 2. *By doing good, or by benefiting our selues or others.* Of Helping vertues then there are two sortes, namelie, *vertues repelling euils, and vertues benefiting and doing good.*\n\n*The vertues repelling euils,* which namely are exercised in driuing away euils and iniuries, are these: *Commutatiue iustice in punishmentes, fortitude, and indignation. Commutatiue iustice in punishmentes,* is a vertue obseruing equality of offences and punishmentes, inflicting either equall punishmentes vnto the faultes, or lesser, beeing induced thereto vpon good cause, according to the respect and consideration to be had of circumstaunces in ciuil iudgement, for the mainteinaunce of Gods glory, and for the preseruation of mens society. For when God forbiddeth the society of men to be harmed or impaired, and wil haue the Magistrate to be the maintainer of discipline according to the whole decalogue, he wil also haue them with iust punishmentes restrained that make any grieuous breach of this order. Wherefore a Magistrate may offend not onely in cruelty, or vniust seuerity, but also in lenity or remisnes, and in licencing men to hurt & iniury others. 1. *King.* 20.42. *Because thou hast let go out of thine hands a man, whom I appointed to dy, thy life shal goe for his life, and thy people for his people.* Leuit. 24.17. *He that killeth anie man, he shal be put to death.* Num. 35.31. *Ye shal take no recompence for the life of the murtherer, which is worthy to die: but he shal be put to death.* Exod. 21.23. *Life for life, eie for eie, tooth for tooth,* Deut. 24.16. *The fathers shall not bee put to death for the children, nor the children put to death for the fathers, but euerie man shal be put to death for his owne sinne.* Deut. 19. *Thou shalt make citties of refuge, that innocent bloud be not shed within thy land.* Here therefore is commaunded, for the defence and safegard of mens safety, seuere iustice, which remitteth not punishment without good cause, and obserueth equality of the offence & punishment. Whereof it is manifest, that this commaundement doth not take away, but ordaine and establish the office of the Magistrate in punishing transgressours. For when God commaundeth a man to be slaine, not men now, but God himselfe putteth him to death by them, vnto whō he giueth this in charge. And that the licentiousnesse of doing violence or outrage might not grow strong and encrease, he would haue transgressours to bee curbed and kept short by punishmentes. Wherefore the reuenge due to Magistrates is comprehended in that saying, *Roman.* 13.19. *Vengeaunce is mine, J wil repaie, saith the Lord.* And hereby is aunswere made vnto this obiection: *It is said here, Thou shalt doe no murther: Therefore we must not at al put anie man to death, & by consequent, this iustice doth not appertain to this commandement, as which cannot be kept, except manie be put to death.* Vnto which wee aunswere, 1. We must therfore put some to death, least the society of men be destroied by theeues and robbers. 2. *Jt is said, Thou shalt doe no murther,* that is, not according to thy owne pleasure and lust. For God punisheth, when the Magistrate punisheth.\n\n*Fortitude* is a vertue which aduentureth dangers according to the rule of wel informed reason, that is, such daungers as right and ruled reason willeth to aduenture, & that for the glory of God, the safety of his Church, the defence and preseruation either of our selues, or ours, or others against grieuous iniuries. Nowe this Fortitude of Gods Saintes ariseth from faith, and hope, and the loue of God & their neighbor. *But that heroical fortitude,* which is a special gift of god, as in Iosua, Sampson, Gideon, Dauid, *is to be distinguished from that presentnes of minde and courage, which through a cogitation and thinking on Gods wil ought to bee raised and stirred vp in al,* especially in gouernours. 1. *King.* 2.2. *Bee strong 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 euer compassing and possessing of it. *Numb.* 13. and. 14. Like vnto this vertue is *warlike fortitude,* which is a defendres of iustice, & an vndertaking of the iust defence of our selues or others, albeit it be not without peril and danger. *War,* is either a necessary defence against those that exercise robbery, and outrages or cruelty against the people, or a iust punishment for grieuous iniuries sustained, which is vndertaken by force of armes.\n\n*Jndignation* or zeale is a vertue iustly offended, & wrath for the reproch of Gods name, the vniust hurting of our neighbor, & for some grieuous iniury, which is done either against God, or our innocent neighbor, hauing moreouer a desire, as ability and strength affordeth, to repel and reuenge the iniury done against God or our neighbours, according to Gods commaundement. *Judg.* 8. *Gideon said to Zebah, & Zalmunna: The men that ye slue at Tabor, were my brethren, euen my Mothers children: as the Lord liueth, if ye had saued their liues, I would not slaie you.* And Iud. cap. 20. The Israelites wage war against the Beniamites for the wickednes cōmitted against the Leuites wife. As therfore vniust wars are forbidden by this commaundement, so iust warre is allowed, in the fift commaundement, as a part of the Magistrates duty towardes his subiectes, and in this commaundement, as a defence both of his owne and others safety & life, and consisteth partly in iustice 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 iust punishment for grieuous iniuries, which is vndertaken by ordinary autority with force of arms. 1. *Sam.* 25.28. *My Lord fighteth the battles of the Lord.* Hither also belongeth the defence of their owne life and their neighbours, which priuate men vse against vniust force and violence when necessity suffereth not the Magistrates aide to be required. For when the Lawes and the Magistrate arme a priuate man against a robber or adulterer, he vseth then the sword, not vnaduisedly taken, but iustly deliuered into his hand by the Magistrate, as beeing the Magistrates deputy and minister. So Moses slue the Aegyptian in defence of the Israelite.\n\n*The vertues benefiting or doing good,* which namely consist in doing good turns, are these; Humanity, & Mercy, & Amity. *Humanitie or the loue of man,* is a true & sincere good will both in mind, and wil, and heart, towards others, and a declaration thereof in words, behauiour, and duties conuenient and possible. This selfe same vertue in the Scriptures is called *the loue of our neighbour,* which in Philosophy is termed *Humanitie:* for by this vertue all men perfourme that vnto others which they woulde haue to bee doone vnto them-selues. *Roman.* 12.10. *Bee affectioned to loue one another with brotherlie loue. Galath.* 6.10. *Let vs doe good vnto all men, but especiallie vnto them which are of the house-holde of faith.*\n\n*Mercie is a vertu, which hath a fellow-feeling, and taketh compassion of the calamities of good men,* or of those, who sinne through ignorance or infirmity, & endeuoreth to take thē away or to assuage them, as much as equitie & gods glory permitteth, neither reioiceth at the calamities of the very enemies themselues. Or, *it is sorrow for the calamities of innocent men,* or such as fal through ignorance, or infirmity, & a desire to asswage or take away their calamities by honest means. *Amity,* is a vertue cōprehended vnder humanity as a special vnder his general, & it is a mutual & sincere good wil between good men wel known one to another, performing mutual and possible duties: or, It is a vertue rendring mutual and sincere good wil, and perfourming mutual duties, such as are iust, lawfull, and possible: kindled by the knowledge of vertue, and by communication in both parties. *Jt is different from loue;* in that loue stretcheth both to the knowen and vnknowen, but amity or frindship extendeth onely vnto those that are knowen one to another, & that for some vertues appearing in them. The partes then of al that which is commanded vs in this commandement are, 1. *That our neighbour liue.* 2. *That hee liue wel,* by our assistaunce and endeuor vnto the vtmost of our power.\n\n## The vices contrarie to the vertues of this sixt commaundement\n\n*Vnto particular iustice* hurting no man, is opposed, 1. *Iniustice hurting men,* namely a wil to hurt men, and al vniust endammaging, hurting, or iniuring. 2. *Remisnesse,* when they are not hurt, who are to be hurt, by them vnto whom the execution thereof belongeth.\n\n*Vnto mildnesse* is repugnaunt, 1. *Vniust anger,* hastinesse, grudging, immoderate reuenge, hatred, and spite. *Anger is a short madnesse:* Hastinesse is angrinesse or a readinesse vnto anger. 2. *Remisnes,* when a man is not moued for grieuous iniuries.\n\n*Vnto equabilitie or equitie* is repugnant, 1. *Jmmoderate Rigour,* when there is had no regard of circumstances: whereof it is saide, *Extreme right is extreme wrong,* likewise, cruelty, and vniust seuerity. 2. *Remisnesse,* that is, not to be moued at such things, whereat we ought to be moued, & when god commandeth. Likewise partiality & accepting of persons.\n\n*Vnto peaceablenesse* is opposed, 1. *Jn the excesse, Remisnesse,* when as thou so couetest to keepe peace, that thou doest not respect Gods glory, neither thine owne and thy neighbours safety. This is an vniust gratifieng. 2. *Jn the defect, al vniust or vnnecessarie speeches;* Contentions, backbitinges, slanders, whisperings.\n\n*Vnto iustice commutatiue in punishmentes,* is contrary, 1. *In the defect remisnesse,* when that is not punished, which ought to bee punished. 2. *Jn the excesse, cruelty, & vniust and ouer-great seuerity, priuate reuenge, false pretending of strict iustice.* Briefly, vnto punishing iustice, is repugnaunt iniustice, which either doth not at al punish, or doth vniustly punish.\n\n*Vnto fortitude* is opposed, *In the defect, timerousnesse,* & the betraying of anothers safety, when thou art able to vndertake his defence: likewise a shunning of such daungers as God hath commanded vs to vndergoe. 2. *In the excesse, rashnesse,* or fool-hardinesse, which is, to vndertake things vnnecessary, or impossible.\n\n*Vnto indignation* are contrary, 1. *Vniust anger.* 2. *Remisnesse and slownesse,* when there is no sharpnesse or earnestnes shewed in being iustly offended with iniuries, & in reuenging them. Likewise vnto this are the same repugnaunt which are vnto peaceablenes.\n\n*Vnto humanitie* are opposed, 1. *Selfe-loue, with a neglect of others.* 2. *Jnhumanitie.* 3. *Spitefulnes or hatred against others, or a shewe hereof.* 4. *Vniust pleasurings and gratifiengs.*\n\n*Vnto mercie,* are contrary, 1. *In the defect, vnmercifulnes, crueltie, hard-heartednesse,* not to haue compassion of those, of whom we are to haue compassion: Likewise *Reioicing at another mans harme, and vncompassionatenesse voide of al griefe. In the excesse, Remisnesse,* when they are spared whom God wil not haue spared, which is cruel pitty, whereby the whole societie of men is hurt, yea & he himself also who is spared.\n\n*Vnto Amitie or Frindship,* are opposed, 1. *Jn the defect, al iniustice and treacherie, whereby frindship is violated, enmitie, neglect of frindes,* deniall of good wil and mutual duties, a faigned shew of frindship. 2. *Jn the excesse, flatterie, or vniust gratifieng,* likewise lightnes in ioining, and loosing friendship."}