Chapter 18. Of humanity toward our Neighbour.
Chapter 18.
Of humanity toward our Neighbour.
Sixth Commandment: You shall not Murder 1. Justice which respects the condition of our Neighbour, absolutely considered, either respects the person of our Neighbour, or his outward commodities.
2. That which respects his person either respects his life, or his purity.
3. That which respects his life is humanity, and it is commanded in the Sixth Commandment.1130 For seeing that man's life is properly provided for here, or as Scripture phrases it in Gen 9.5-6,1131 the soul of man and the blood of man; all that duty which is handled here is rightly set forth under the name of humanity.
4. This Commandment does not properly treat the life of the brute Creatures, because they are in man's power, Gen 9.2-3;1132 nor do they have common society with man. Yet because a fit disposition toward the life of man implies some respect for another image of his, which is found in other living Creatures — and because cruelty against them tends to declare a certain inhuman disposition, or one that has little by little been accustomed to it —clemency and inclemency towards the brute Creatures, also pertains to this life as a certain appendix.
5. Humanity is a virtue, whereby we are inclined to preserve the life of our Neighbour, and its quietness, by lawful means.
6. But this is performed two ways: namely, by supplying helpful things, and hindering hurtful things.
7. But seeing that the life of man which ought to be preserved is twofold, spiritual and corporal; some duties of humanity are spiritual, and some are corporal.
8. The spiritual duty is to do all things, according to our power, which may further the edification of our Neighbour.
9. This kind of duty includes prayer, good example, and admonition, which are required of all.
10. For although in regard to their immediate end, these are general duties of charity, yet mediately and in respect to the remote end, they pertain to the furtherance of the spiritual life of our Neighbour, Jas
5.20.1133
11. There is similar reasoning regarding ceasing from due offices pertaining to the salvation of our Neighbour, consenting with others in their sins, and giving offence to them, which are sins opposed to those spiritual duties: for these always hurt the spiritual life of our
Neighbour, Eze 3.18; 13.19; 33.6, 8; Rom 14.15; 1Cor 8.11.1134
12. Just as the soul is more noble than the body, so the spiritual life is of greater price than the corporal. And so those sins which go against the spiritual life of our Neighbour are greater (an equal comparison being made) than those which hurt the body. Yet they do not so really pertain to hurting our Neighbour, because hurting and bodily death itself is usually brought on men by coaction. But spiritual death cannot be brought upon another, unless in some way he is willing and consents to it; so that his own action is the immediate cause of it.
13. Also it is required of superiors, who have power and authority, that they study to further the salvation of inferiors by their authority.
14. There are various degrees of our duty toward the Corporal life of our Neighbour, so that it may be kept quiet and safe.
15. The first degree of this corporal duty is in those virtues which keep us far from any hurting of our Neighbour.
16. This kind of duty includes Meekness, Patience, Longsuffering, placableness,1135 or pardoning wrong.
17. Meekness is a virtue which moderates anger, Pro 17.17; 1Cor 13.4. 1136 Num 12.3, Now the man Moses was very meek; above all men who were on the face of the Earth. Gal 5.22, The fruits of the spirit are the restraining of anger [i.e. long-suffering], goodness, gentleness.
18. To this is opposed slowness and wrath.
19. Slowness is a lack of Just anger, 1Sam 12.13.1137
20. Wrath is an inordinate stirring up of anger. Gen 49.7, Cursed be their anger because it was fierce, and their wrath because it was cruel. Ecc 7.9, Do not be hasty in your spirit to be angry, for anger rests in the bosom of fools.
21. The degrees of wrath are, provoking the mind to grow hot, and hatred.
22. Patience is a virtue which moderates anger that has been stirred up by grievous wrongs. Luk 21.19; Col 1.11; 1Thes 5.14.1138
23. Long-suffering is continuing to be patient, even though long provoked. Pro 14.29; 15.18; 16.32.1139
24. Placableness is a virtue by which we easily forgive a wrong done to us: Mat 18.21-22. Luk 17.3-4.1140
25. The second degree of this corporal duty is in those virtues which cherish the society of life, such as concord, and benevolence which has courtesy, affability, and equanimity joined with it.
26. Concord is a virtue by which we easily agree with others in those things that are good: Phi 1.27; 2.2; 4.2.1141
27. Benevolence is a virtue, whereby we wish all things prosperous to others. 1Cor 13.4, Charity is kind.
28. To these are opposed discord, dissention and enmity, etc. Gal 5.20.1142
29. A third degree of this corporal duty is in those endeavours whereby our Neighbour's life itself is defended, furthered, and cherished.
30. An endeavour to defend, promote, and cherish the life of our Neighbour contains all those duties by which we may be conserving causes of the life of man, Pro 24.11.1143
31. To these are opposed all those sins by which the life of men is hurt, such as fierceness, cruelty, and the like, Pro 12.10.1144
32. All these are contained under the name of Homicide.
33. Homicide is the unjust killing of a man.
34. Now killing and also hurting is unjust if either 1. it is not done by a just authority (that is, by a public authority, or its equivalent); or 2.
it is not done upon a just cause; or 3. it is not done in due order; or 4. it is done upon an unjust intention — those four conditions should always concur for a just killing; if one of them is lacking, Homicide is committed.
35. Also rash anger must be equated to Homicide, so far as it intends to hurt the life of our Neighbour. Mat 5.22, Whoever is angry with his brother unadvisedly,1145 etc.
36. Those words are not to be understood to mean that all anger is condemned, for only what is rash is reproved: that is, what has no just cause, or observes no just measure. Otherwise the force of anger, like the zeal of God, is often commended. Gen 30.2; Exo 11.8; 16.20;
32.19; Num 16.15; 31.14; 2Kng 13.19.1146 And hatred itself is commended, Psa 139.21-22.1147
37. This for the most part particularly belongs to the Sixth Precept,1148 that those things which are forbidden may sometimes not be amiss (in another consideration), and sometimes may be well and rightly done in obedience toward God.
38. So he that accidentally kills another who gave him no cause, while he is about a lawful work, when and where it is lawful, using suitable diligence, does not sin, Deu 19.5.1149
39. This is also the basis of a necessary defence: that the desire for revenge is lacking. For this is an unblameable defence granted to everyone.
40. Sometimes also God is obeyed by killing, Deu 13.9.1150 Namely when it is done by authority, and by a command from God, 1Sam
15.18-19.1151
41. No man has power from God, by common Law, to purposely kill that man whose innocence he knows of.
42. Nor is there any power of man which can give sufficient authority to any subject, to slay someone he knows to be innocent and not deserving of death.
43. Therefore a war can never be just on both sides, because there cannot be a just cause for death on both sides.
44. Nor is it lawful in any war to intend the occasion of the death of those who are not in some way partakers of that cause.1152
45. But if there is a lawful cause present, together with a just authority and intention, and a just manner is used, the war itself, or warfare, is not against Religion, Justice, or Charity: Num 31.3. 1Sam
18.16; 25.28; 1Chr 5.22; Luk 3.14; Rom 13.4; 1Pet 2.14.1153
46. Also, the same conditions being observed, it is lawful for those who have skill in weapons (1Chr 5.18; Psa 144.1 1154) to offer and apply their help to lawful Captains, to make war, Luk 3.14; 1Cor
9.7.1155
47. No Law of God permits anyone to kill himself.
48. Yet it is lawful and just sometimes for one to expose himself to certain danger of death.
49. Indeed, sometimes the case is one in which one may and ought to offer himself to death, as in Jon 1.12.1156