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.