Commandments, Thou Shalt Not Kill: And of the Magistrate. The Sixth Sermon
Justice and innocency are very well joined to the higher power and magistrate’s authority; and in this sixth precept both public and private peace and tranquillity are hedged in and inclosed against open tumults and secret discords. And since the life of man is the most excellent thing in the world, whereupon all other things, of how great price soever they be, do wait and attend; and finally, since the body of man is more worth than all other gifts whatsoever; the very natural order doth seem to require, that the sixth commandment should be placed next, which God himself hath plainly expressed in these few words, Thou shalt not ~~ kill2” For in this precept justice and innocency are comhanded and commended unto us, wherein also it is provided, that no man hurt another’s life or body; and so in this pre-
[1 subjungitur, Lat.] [2 Exod. xx. 13.—duabas duntaxat vocibus proditum, Non occides,]
[Lat.]]
cept charge is given to every one to maintain peace and quietness.
Now here are to be observed the steps that lead to murder; wherein we must consider the kinds and causes of hurting and annoying. For the Lord doth not simply forbid murder, but all things else whereon murder doth consist. ΑἹ] egging on, therefore, and provoking to anger is utterly forbidden; slanderous taunts and brawling speeches are flatly prohibited; strife, wrath, and envy, are plainly commanded to be suppressed. And in this sense we have Christ our Lord himself interpreting this law, where in the Gospel after Matthew he saith: “Ye have heard it said of old, Thou shalt not kill; whosoever killeth shall be in danger of judgment. But I say unto you, that whosoever is angry with his brother unadvisedly shall be in danger of judgment. And whosoever shall say unto his brother, Racha, shall be in danger of a council. But whosoever shall say, Thou fool, shall be in danger of hell fire.” Thou seest here, therefore, that anger, slander, brawling, and all other tokens of a mind moved to utter ill words, are flatly forbidden. What then must thou do? Thou must, forsooth, come into charity again with him whom thou hast offended; thou must lay aside all wrath and envy, unless thou hadst rather have all the honour that thou dost to God be imputed for sin unto thee, and that, peradventure, thou wouldest choose rather utterly to be condemned. For our Lord goeth on in the gospel, and saith: “If therefore thou bring thy gift unto the altar, and there rememberest that thy brother have any thing against thee, leave there thy gift before the altar,” (he speaketh to them, who as then had their temple standing, their altar remaining, and burnt-offerings in use; we, at this day, have another manner of worshipping God,) “and go thy way; first be reconciled to thy brother, and then come and offer thy gift.” And again: “Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the minister, and thou be cast into prison. Verily, I say unto thee, thou shalt not depart from thence until thou hast paid the utmost farthing?” But for because
cultum, quem Deo exhibes.] [4 Matt. 23—26.]
so few of us obey this sound and wholesome doctrine of the Lord’s, thereby it cometh to pass, that so many great and troublesome tumults happen among men. For small is the substance of them that obey the word of God, but great is the rest and quietness of their consciences. And what pleasure, I pray you, do infinite riches bring to man, since with them a man cannot likely be without troublesome cares of mind, great turmoils and lack of a quiet life? This law therefore, which tends to no other end, but to teach man the way to lead a sweet and pleasant life, doth wholly take from the mind of man such immoderate affections as anger and envy are, two the most pestilent evils that reign among men.
As concerning anger, I mean not at this present to speak over busily, even as also I have determined to be brief touch- Ofanger. ing envy. Of anger many men have uttered many profitable sentences: and yet there is an holy kind of anger, which the scripture disalloweth not; so that, unless a man be angry in that sort, he shall never be a good and godly man. For a good man hath a zeal of God, and in that godly zeal he is angry at the iniquity and naughtiness of mankind; whereof there are many examples to be seen in the scriptures: and this anger doth stomach the sin committed, rather than the person who doth commit the sin. For the good servant of God hateth nothing in the wicked man’s person, but his very sin; so that, if the wicked cease once to sin, he will leave to hate or be angry therewithal any longer. This anger is utterly condemned then, when it springs of evil and corrupt affections; when no just cause is given, but that he, which is offended, doth in his anger either fulfil his affection, or else hurt or determine to hurt him with whom he is angry. A great evil it is, and a fruit, which when it is sown doth yield and bring forth one mischief upon another’s neck. And therefore doth the apostle of Christ counsel all men not to give any place to anger; and if so be it happen that it enter into our minds, and stick there awhile, yet that we suffer it not to catch fast hold, or take deep root therein. Be angry,” saith he, “and sin not. Let not the sun set upon your anger, and give no place to the devil.” Far this is the apostles meaning: if so it happen, that ye be angry, yet sin not; that is, yet bridle your anger. Neither doth the apostle bid