![Answ. The duties of equals are, to regard the dignity and worth
of each other, in giving honour to go one before another, and to
rejoice in each others gifts and advancement, as in their own.
Quest. CXXXII. What are the sins of equals?
Answ. The sins of equals are, beside the neglect of the duties
required, the undervaluing of the worth, envying the gifts,
grieving at the advancement or prosperity one of another, and
usurping pre-eminence one over another.
Quest. CXXXIII. What is the reason annexed to the fifth
Commandment the more to enforce it?
Answ. The reason annexed to the fifth Commandment, in these
words, [That thy days may be long upon the land, which the
Lord thy God giveth thee] is an express promise of long life and
prosperity, as far as it shall serve for God’s glory, and their own
good, to all such as keep this Commandment.
1. We are to consider the duties which superiors owe to their
inferiors. Whatever circumstance of advancement one has above
another in the world, this is a peculiar gift of God, and should not
give occasion to that pride of heart which is natural to fallen man,
which puts him upon casting contempt on those who are below him;
much less should they oppress others, who are in a lower station of
life than themselves; but should endeavour to do good to them, and
thereby glorify God. And, indeed, as every relation is mutual, and
calls for its respective duties, so that superiors expect the duty which
belongs to them, from inferiors; it is equally just and reasonable that
they should not neglect those duties which they are obliged to
perform to them; though they be of another nature, different from
those which they demand from them. Here we shall consider,
2. The duty of parents to children. This not only includes in it the
using their utmost endeavours to promote their worldly advantage,
as to what respects their present or future condition in life; but they
ought to have a just concern for their spiritual welfare, which is a
duty very much neglected, though it be incumbent on all parents,](https://image.slidesharecdn.com/54382-250705215135-78c10871/85/Ways-of-the-World-with-Sources-for-AP-3rd-Edition-Strayer-Test-Bank-20-320.jpg)
![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](https://image.slidesharecdn.com/54382-250705215135-78c10871/85/Ways-of-the-World-with-Sources-for-AP-3rd-Edition-Strayer-Test-Bank-31-320.jpg)
![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](https://image.slidesharecdn.com/54382-250705215135-78c10871/85/Ways-of-the-World-with-Sources-for-AP-3rd-Edition-Strayer-Test-Bank-34-320.jpg)
![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](https://image.slidesharecdn.com/54382-250705215135-78c10871/85/Ways-of-the-World-with-Sources-for-AP-3rd-Edition-Strayer-Test-Bank-35-320.jpg)
![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](https://image.slidesharecdn.com/54382-250705215135-78c10871/85/Ways-of-the-World-with-Sources-for-AP-3rd-Edition-Strayer-Test-Bank-36-320.jpg)
![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](https://image.slidesharecdn.com/54382-250705215135-78c10871/85/Ways-of-the-World-with-Sources-for-AP-3rd-Edition-Strayer-Test-Bank-37-320.jpg)
![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,](https://image.slidesharecdn.com/54382-250705215135-78c10871/85/Ways-of-the-World-with-Sources-for-AP-3rd-Edition-Strayer-Test-Bank-38-320.jpg)
![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,](https://image.slidesharecdn.com/54382-250705215135-78c10871/85/Ways-of-the-World-with-Sources-for-AP-3rd-Edition-Strayer-Test-Bank-40-320.jpg)
![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](https://image.slidesharecdn.com/54382-250705215135-78c10871/85/Ways-of-the-World-with-Sources-for-AP-3rd-Edition-Strayer-Test-Bank-43-320.jpg)
![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,](https://image.slidesharecdn.com/54382-250705215135-78c10871/85/Ways-of-the-World-with-Sources-for-AP-3rd-Edition-Strayer-Test-Bank-44-320.jpg)
![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.
DR. SCOTT’S
ANSWER TO THE BISHOP OF LINCOLN.](https://image.slidesharecdn.com/54382-250705215135-78c10871/85/Ways-of-the-World-with-Sources-for-AP-3rd-Edition-Strayer-Test-Bank-45-320.jpg)
Ways of the World with Sources for AP 3rd Edition Strayer Test Bank
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- 5. Ways of the World is the ideal textbook for your redesigned AP® World History classroom. Like the AP® course it supports, Ways of the World focuses on significant historical trends, themes, and developments in world history. Authors Robert Strayer and Eric Nelson provide a thoughtful and insightful synthesis that helps students see the big picture. Each chapter then culminates with collections of primary sources organized around a particular theme, issue, or question, allowing students to consider the evidence the way historians do. 1. Front Matter 2. Cover Page 3. Inside Front Cover 4. Title Page 5. Copyright Page 6. Dedication 7. About the Authors 8. About the Contributors 9. Brief Contents 10. Contents 11. To the Student 12. How to Get the Most from This Program 13. Maps 14. Features 15. Working with Evidence 16. AP® History Practices and Skills: A Primer 17. Prologue: From Cosmic History to Human History 18. The History of the Universe 19. The History of a Planet 20. The History of the Human Species . . . in a Single Paragraph 21. Why World History? 22. Change, Comparison, and Connection: The Three Cs of World History 23. Part One First Things First: Beginnings in History, to 600 B.C.E. 24. The Big Picture: Turning Points in Early World History 25. The Emergence of Humankind 26. The Globalization of Humankind 27. The Revolution of Farming and Herding 28. The Turning Point of Civilization 29. Time and World History 30. Landmarks in World History (to ca. 600 B.C.E.) 31. Understanding AP® Themes in Part One 32. 1 First Peoples; First Farmers: Most of History in a Single Chapter, to 4000 B.C.E. 33. Out of Africa: First Migrations 34. Into Eurasia 35. Into Australia 36. Into the Americas
- 6. 37. Into the Pacific 38. The Ways We Were 39. The First Human Societies 40. Economy and the Environment 41. The Realm of the Spirit 42. Settling Down: The Great Transition 43. Zooming In: Göbekli Tepe: Monumental Construction before Agriculture 44. Breakthroughs to Agriculture 45. Common Patterns 46. Variations 47. The Globalization of Agriculture 48. Triumph and Resistance 49. The Culture of Agriculture 50. Zooming In: Ishi, the Last of His People 51. Social Variation in the Age of Agriculture 52. Pastoral Societies 53. Agricultural Village Societies 54. Chiefdoms 55. Reflections: The Uses of the Paleolithic 56. Chapter Review 57. What’s the Significance? 58. Big Picture Questions 59. Next Steps: For Further Study 60. Working with Evidence: Written Sources 61. Stories of the Australian Dreamtime 62. 1.1 Understanding Creation: Yhi Brings Life to the World 63. 1.2 Understanding the Significance of Animals: The Platypus 64. 1.3 Understanding Men and Women: The Man-Eater: The Mutjinga Myth 65. 1.4 Understanding Death: How Death Came: The Purukapali Myth 66. 2 First Civilizations: Cities, States, and Unequal Societies, 3500 B.C.E.–600 B.C.E. 67. Something New: The Emergence of Civilizations 68. Introducing the First Civilizations 69. Zooming In: Caral, a City of Norte Chico 70. The Question of Origins 71. An Urban Revolution 72. The Erosion of Equality 73. Hierarchies of Class 74. Hierarchies of Gender 75. Patriarchy in Practice 76. The Rise of the State 77. Coercion and Consent 78. Writing and Accounting 79. The Grandeur of Kings 80. Comparing Mesopotamia and Egypt 81. Environment and Culture 82. Cities and States
- 7. 83. Zooming In: Paneb, an Egyptian Troublemaker 84. Interaction and Exchange 85. Reflections: “Civilization”: What’s in a Word? 86. Chapter Review 87. What’s the Significance? 88. Big Picture Questions 89. Next Steps: For Further Study 90. Working with Evidence: Visual Sources 91. Indus Valley Civilization 92. 2.1 A Seal from the Indus Valley 93. 2.2 Man from Mohenjo Daro 94. 2.3 Dancing Girl 95. Part One AP® Exam Practice Questions 96. Part Two Second-Wave Civilizations in World History, 600 B.C.E.–600 C.E. 97. The Big Picture: After the First Civilizations: What Changed and What Didn’t? 98. Continuities in Civilization 99. Changes in Civilization 100. Landmarks in World History (ca. 600 B.C.E.–ca. 600 C.E.) 101. Understanding AP® Themes in Part Two 102. 3 State and Empire in Eurasia/North Africa, 600 B.C.E.–600 C.E. 103. Empires and Civilizations in Collision: The Persians and the Greeks 104. The Persian Empire 105. The Greeks 106. Collision: The Greco-Persian Wars 107. Collision: Alexander and the Hellenistic Era 108. Comparing Empires: Roman and Chinese 109. Rome: From City-State to Empire 110. China: From Warring States to Empire 111. Consolidating the Roman and Chinese Empires 112. Zooming In: Trung Trac: Resisting the Chinese Empire 113. The Collapse of Empires 114. Zooming In: The Kushan Empire 115. Intermittent Empire: The Case of India 116. Reflections: Enduring Legacies of Second-Wave Empires 117. Chapter Review 118. What’s the Significance? 119. Big Picture Questions 120. Next Steps: For Further Study 121. Working with Evidence: Written Sources 122. Perceptions of Outsiders in the Ancient World 123. 3.1 A Greek Historian on Persia and Egypt: Herodotus, The Histories, Mid- Fifth Century B.C.E. 124. 3.2 A Roman Historian on the Germans: Tacitus, Germania, First Century C.E. 125. 3.3 A Chinese Historian on the Xiongnu: Sima Qian, Records of the Grand Historian, ca. 100 B.C.E. 126. 4 Culture and Religion in Eurasia/North Africa, 600 B.C.E.–600 C.E.
- 8. 127. China and the Search for Order 128. The Legalist Answer 129. The Confucian Answer 130. The Daoist Answer 131. Cultural Traditions of Classical India 132. South Asian Religion: From Ritual Sacrifice to Philosophical Speculation 133. The Buddhist Challenge 134. Zooming In: Nalanda, India’s Buddhist University 135. Hinduism as a Religion of Duty and Devotion 136. Toward Monotheism: The Search for God in the Middle East 137. Zoroastrianism 138. Judaism 139. The Cultural Tradition of Classical Greece: The Search for a Rational Order 140. The Greek Way of Knowing 141. The Greek Legacy 142. The Birth of Christianity . . . with Buddhist Comparisons 143. The Lives of the Founders 144. The Spread of New Religions 145. Zooming In: Perpetua, Christian Martyr 146. Institutions, Controversies, and Divisions 147. Reflections: Religion and Historians 148. Chapter Review 149. What’s the Significance? 150. Big Picture Questions 151. Next Steps: For Further Study 152. Working with Evidence: Visual Sources 153. Representations of the Buddha 154. 4.1 Footprints of the Buddha 155. 4.2 A Gandhara Buddha 156. 4.3 A Bodhisattva of Compassion: Avalokitesvara with a Thousand Arms 157. 4.4 The Chinese Maitreya Buddha 158. 5 Society and Inequality in Eurasia/North Africa, 600 B.C.E.–600 C.E. 159. Society and the State in China 160. An Elite of Officials 161. The Landlord Class 162. Peasants 163. Zooming In: Ge Hong, a Chinese Scholar in Troubled Times 164. Merchants 165. Class and Caste in India 166. Caste as Varna 167. Caste as Jati 168. The Functions of Caste 169. Slavery: The Case of the Roman Empire 170. Slavery and Civilization 171. The Making of Roman Slavery 172. Zooming In: The Spartacus Slave Revolt
- 9. 173. Comparing Patriarchies 174. A Changing Patriarchy: The Case of China 175. Contrasting Patriarchies: Athens and Sparta 176. Reflections: What Changes? What Persists? 177. Chapter Review 178. What’s the Significance? 179. Big Picture Questions 180. Next Steps: For Further Study 181. Working with Evidence: Visual Sources 182. Pompeii as a Window on the Roman World 183. 5.1 Terentius Neo and His Wife 184. 5.2 A Pompeii Banquet 185. 5.3 Scenes in a Pompeii Tavern 186. 5.4 A Domestic Shrine 187. 5.5 Mystery Religions: The Cult of Dionysus 188. 6 Commonalities and Variations: Africa, the Americas, and Pacific Oceania, 600 B.C.E.–1200 C.E. 189. Continental Comparisons 190. Civilizations of Africa 191. Meroë: Continuing a Nile Valley Civilization 192. Zooming In: Piye, Kushite Conqueror of Egypt 193. Axum: The Making of a Christian Kingdom 194. Along the Niger River: Cities without States 195. Civilizations of Mesoamerica 196. The Maya: Writing and Warfare 197. Teotihuacán: The Americas’ Greatest City 198. Civilizations of the Andes 199. Chavín: A Pan-Andean Religious Movement 200. Moche: A Civilization of the Coast 201. Wari and Tiwanaku: Empires of the Interior 202. Zooming In: The Lord of Sipan and the Lady of Cao 203. Alternatives to Civilization 204. Bantu Africa: Cultural Encounters and Social Variation 205. North America: Ancestral Pueblo and Mound Builders 206. Pacific Oceania: Peoples of the Sea 207. Reflections: Deciding What’s Important: Balance in World History 208. Chapter Review 209. What’s the Significance? 210. Big Picture Questions 211. Next Steps: For Further Study 212. Working with Evidence: Written Sources 213. Axum and the World 214. 6.1 A Guidebook to the World of Indian Ocean Commerce: The Periplus of the Erythraean Sea, First Century C.E. 215. 6.2 The Making of an Axumite Empire: Inscription on a Stone Throne, Second or Third Century C.E.
- 10. 216. 6.3 The Coming of Christianity to Axum: Rufinus, On the Evangelization of Abyssinia, Late Fourth Century C.E. 217. 6.4 Axum and the Gold Trade: Cosmas, The Christian Topography, Sixth Century C.E. 218. Part Two AP® Exam Practice Questions 219. Part Three An Age of Accelerating Connections, 600 C.E.–1450 220. The Big Picture: Defining a Millennium 221. Third-Wave Civilizations: Something New, Something Old, Something Blended 222. The Ties That Bind: Transregional Interaction in the Third-Wave Era 223. Landmarks in World History (600 C.E.–1450) 224. Understanding AP® Themes in Part Three 225. 7 Commerce and Culture, 600–1450 226. Silk Roads: Exchange across Eurasia 227. The Growth of the Silk Roads 228. Goods in Transit 229. Cultures in Transit 230. Disease in Transit 231. Sea Roads: Exchange across the Indian Ocean 232. Weaving the Web of an Indian Ocean World 233. Sea Roads as a Catalyst for Change: Southeast Asia 234. Sea Roads as a Catalyst for Change: East Africa 235. Sand Roads: Exchange across the Sahara 236. Commercial Beginnings in West Africa 237. Gold, Salt, and Slaves: Trade and Empire in West Africa 238. Zooming In: The Arabian Camel 239. An American Network: Commerce and Connection in the Western Hemisphere 240. Zooming In: Thorfinn Karlsefni, Viking Voyager 241. Reflections: Economic Globalization — Ancient and Modern 242. Chapter Review 243. What’s the Significance? 244. Big Picture Questions 245. Next Steps: For Further Study 246. Working with Evidence: Written Sources 247. Travelers’ Tales and Observations 248. 7.1 A Chinese Buddhist in India: Huili, A Biography of the Tripitaka Master, Seventh Century C.E.; Xuanzang, Record of the Western Region, Seventh Century C.E. 249. 7.2 A European Christian in China: Marco Polo, The Travels of Marco Polo, 1299 250. 7.3 A Moroccan Diplomat in West Africa: Leo Africanus, The History and Description of Africa, 1526 251. 8 China and the World: East Asian Connections, 600–1300 252. Together Again: The Reemergence of a Unified China 253. A “Golden Age” of Chinese Achievement 254. Zooming In: Gunpowder 255. Women in the Song Dynasty
- 11. 256. China and the Northern Nomads: A Chinese World Order in the Making 257. The Tribute System in Theory 258. The Tribute System in Practice 259. Cultural Influence across an Ecological Frontier 260. Coping with China: Comparing Korea, Vietnam, and Japan 261. Korea and China 262. Vietnam and China 263. Japan and China 264. Zooming In: Izumi Shikibu, Japanese Poet and Lover 265. China and the Eurasian World Economy 266. Spillovers: China’s Impact on Eurasia 267. On the Receiving End: China as Economic Beneficiary 268. China and Buddhism 269. Making Buddhism Chinese 270. Losing State Support: The Crisis of Chinese Buddhism 271. Reflections: Why Do Things Change? 272. Chapter Review 273. What’s the Significance? 274. Big Picture Questions 275. Next Steps: For Further Study 276. Working with Evidence: Visual Sources 277. The Leisure Life of China’s Elites 278. 8.1 A Banquet with the Emperor 279. 8.2 At Table with the Empress 280. 8.3 A Literary Gathering 281. 8.4 An Elite Night Party 282. 9 The Worlds of Islam: Afro-Eurasian Connections, 600–1450 283. The Birth of a New Religion 284. The Homeland of Islam 285. The Messenger and the Message 286. The Transformation of Arabia 287. The Making of an Arab Empire 288. War, Conquest, and Tolerance 289. Conversion 290. Divisions and Controversies 291. Zooming In: Mullah Nasruddin, the Wise Fool of Islam 292. Women and Men in Early Islam 293. Islam and Cultural Encounter: A Four-Way Comparison 294. The Case of India 295. The Case of Anatolia 296. The Case of West Africa 297. The Case of Spain 298. Zooming In: Mansa Musa, West African Monarch and Muslim Pilgrim 299. The World of Islam as a New Civilization 300. Networks of Faith 301. Networks of Exchange
- 12. 302. Reflections: Past and Present: Choosing Our History 303. Chapter Review 304. What’s the Significance? 305. Big Picture Questions 306. Next Steps: For Further Study 307. Working with Evidence: Visual Sources 308. The Life of the Prophet 309. 9.1 Muhammad and the Archangel Gabriel 310. 9.2 The Night Journey of Muhammad 311. 9.3 The Battle at Badr 312. 9.4 The Destruction of the Idols 313. 10 The Worlds of Christendom: Contraction, Expansion, and Division, 600– 1300 314. Christian Contraction in Asia and Africa 315. Asian Christianity 316. African Christianity 317. Byzantine Christendom: Building on the Roman Past 318. The Byzantine State 319. The Byzantine Church and Christian Divergence 320. Byzantium and the World 321. The Conversion of Russia 322. Zooming In: 988 and the Conversion of Rus 323. Western Christendom: Rebuilding in the Wake of Roman Collapse 324. Political Life in Western Europe 325. Society and the Church 326. Accelerating Change in the West 327. Zooming In: Cecilia Penifader, an English Peasant and Unmarried Woman 328. Europe Outward Bound: The Crusading Tradition 329. The West in Comparative Perspective 330. Catching Up 331. Pluralism in Politics 332. Reason and Faith 333. Reflections: Remembering and Forgetting: Continuity and Surprise in the Worlds of Christendom 334. Chapter Review 335. What’s the Significance? 336. Big Picture Questions 337. Next Steps: For Further Study 338. Working with Evidence: Written Sources 339. The Making of Christian Europe 340. 10.1 The Conversion of Clovis: Gregory of Tours, History of the Franks, Late Sixth Century 341. 10.2 Advice on Dealing with “Pagans”: Pope Gregory, Advice to the English Church, 601 342. 10.3 Charlemagne and the Saxons: Charlemagne, Capitulary on Saxony, 785 343. 10.4 The Persistence of Tradition: Willibald, Life of Boniface, ca. 760
- 13. 344. 10.5 The Persistence of Tradition: Leechbook, Tenth Century 345. 11 Pastoral Peoples on the Global Stage: The Mongol Moment, 1200–1450 346. Looking Back and Looking Around: The Long History of Pastoral Peoples 347. The World of Pastoral Societies 348. Before the Mongols: Pastoralists in History 349. Breakout: The Mongol Empire 350. From Temujin to Chinggis Khan: The Rise of the Mongol Empire 351. Explaining the Mongol Moment 352. Zooming In: A Mongol Failure: The Invasion of Japan 353. Encountering the Mongols: Comparing Three Cases 354. China and the Mongols 355. Persia and the Mongols 356. Zooming In: Khutulun, a Mongol Wrestler Princess 357. Russia and the Mongols 358. The Mongol Empire as a Eurasian Network 359. Toward a World Economy 360. Diplomacy on a Eurasian Scale 361. Cultural Exchange in the Mongol Realm 362. The Plague: An Afro-Eurasian Pandemic 363. Reflections: Changing Images of Pastoral Peoples 364. Chapter Review 365. What’s the Significance? 366. Big Picture Questions 367. Next Steps: For Further Study 368. Working with Evidence: Written Sources 369. Perspectives on the Mongols 370. 11.1 Mongol History from a Mongol Source: The Secret History of the Mongols, ca. 1240 371. 11.2 Chinggis Khan and Changchun: Chinggis Khan, Letter to Changchun, 1219 372. 11.3 The Conquest of Bukhara: A Persian View: Juvaini, The History of the World Conqueror, 1219 373. 11.4 A Russian View of the Mongols: The Chronicle of Novgorod, 1238 374. 11.5 Mongol Women through European Eyes: William of Rubruck, Journey to the Land of the Mongols, ca. 1255 375. 12 The Worlds of the Fifteenth Century 376. The Shapes of Human Communities 377. Paleolithic Persistence: Australia and North America 378. Agricultural Village Societies: The Igbo and the Iroquois 379. Pastoral Peoples: Central Asia and West Africa 380. Civilizations of the Fifteenth Century: Comparing China and Europe 381. Ming Dynasty China 382. Zooming In: Zheng He, China’s Non-Chinese Admiral 383. European Comparisons: State Building and Cultural Renewal 384. European Comparisons: Maritime Voyaging 385. Civilizations of the Fifteenth Century: The Islamic World
- 14. 386. In the Islamic Heartland: The Ottoman and Safavid Empires 387. Zooming In: 1453 in Constantinople 388. On the Frontiers of Islam: The Songhay and Mughal Empires 389. Civilizations of the Fifteenth Century: The Americas 390. The Aztec Empire 391. The Inca Empire 392. Webs of Connection 393. A Preview of Coming Attractions: Looking Ahead to the Modern Era, 1450– 2015 394. Reflections: What If? Chance and Contingency in World History 395. Chapter Review 396. What’s the Significance? 397. Big Picture Questions 398. Next Steps: For Further Study 399. Working with Evidence: Visual Sources 400. Islam and Renaissance Europe 401. 12.1 Gentile Bellini, Portrait of Mehmed II 402. 12.2 The Venetian Ambassador Visits Damascus 403. 12.3 Aristotle and Averroes 404. 12.4 Saint George Baptizes the Pagans of Jerusalem 405. 12.5 Giovanni da Modena, Muhammad in Hell 406. Part Three AP® Exam Practice Questions 407. Part Four The Early Modern World, 1450–1750 408. The Big Picture: Debating the Character of an Era 409. An Early Modern Era? 410. A Late Agrarian Era? 411. Landmarks in World History (ca. 1450–ca. 1750) 412. Understanding AP® Themes in Part Four 413. 13 Political Transformations: Empires and Encounters, 1450–1750 414. European Empires in the Americas 415. The European Advantage 416. The Great Dying and the Little Ice Age 417. Zooming In: Doña Marina: Between Two Worlds 418. The Columbian Exchange 419. Comparing Colonial Societies in the Americas 420. In the Lands of the Aztecs and the Incas 421. Colonies of Sugar 422. Settler Colonies in North America 423. The Steppes and Siberia: The Making of a Russian Empire 424. Experiencing the Russian Empire 425. Russians and Empire 426. Asian Empires 427. Making China an Empire 428. Muslims and Hindus in the Mughal Empire 429. Muslims and Christians in the Ottoman Empire
- 15. 430. Zooming In: Devshirme: The “Gathering” of Christian Boys in the Ottoman Empire 431. Reflections: The Centrality of Context in World History 432. Chapter Review 433. What’s the Significance? 434. Big Picture Questions 435. Next Steps: For Further Study 436. Working with Evidence: Written Sources 437. State Building in the Early Modern Era 438. 13.1 The Memoirs of Emperor Jahangir: Jahangir, Memoirs, 1605–1627 439. 13.2 An Outsider’s View of the Ottoman Empire: Ogier Ghiselin de Busbecq, The Turkish Letters, 1555–1562 440. 13.3 French State Building and Louis XIV: Louis XIV, Memoirs, 1670 441. 13.4 An Outsider’s View of the Inca Empire: Pedro de Cieza de León, Chronicles of the Incas, ca. 1550 442. 14 Economic Transformations: Commerce and Consequence, 1450–1750 443. Europeans and Asian Commerce 444. A Portuguese Empire of Commerce 445. Spain and the Philippines 446. The East India Companies 447. Asians and Asian Commerce 448. Silver and Global Commerce 449. Zooming In: Potosí, a Mountain of Silver 450. “The World Hunt”: Fur in Global Commerce 451. Commerce in People: The Atlantic Slave Trade 452. The Slave Trade in Context 453. The Slave Trade in Practice 454. Consequences: The Impact of the Slave Trade in Africa 455. Zooming In: Ayuba Suleiman Diallo: To Slavery and Back 456. Reflections: Economic Globalization — Then and Now 457. Chapter Review 458. What’s the Significance? 459. Big Picture Questions 460. Next Steps: For Further Study 461. Working with Evidence: Visual Sources 462. Exchange and Status in the Early Modern World 463. 14.1 Tea and Porcelain in Europe 464. 14.2 A Chocolate Party in Spain 465. 14.3 An Ottoman Coffeehouse 466. 14.4 Clothing and Status in Colonial Mexico 467. 15 Cultural Transformations: Religion and Science, 1450–1750 468. The Globalization of Christianity 469. Western Christendom Fragmented: The Protestant Reformation 470. Christianity Outward Bound 471. Conversion and Adaptation in Spanish America 472. Zooming In: Úrsula de Jesús, an Afro-Peruvian Slave and Christian Visionary
- 16. 473. An Asian Comparison: China and the Jesuits 474. Persistence and Change in Afro-Asian Cultural Traditions 475. Expansion and Renewal in the Islamic World 476. China: New Directions in an Old Tradition 477. India: Bridging the Hindu/Muslim Divide 478. A New Way of Thinking: The Birth of Modern Science 479. The Question of Origins: Why Europe? 480. Science as Cultural Revolution 481. Zooming In: Galileo and the Telescope: Reflecting on Science and Religion 482. Science and Enlightenment 483. Looking Ahead: Science in the Nineteenth Century and Beyond 484. European Science beyond the West 485. Reflections: Cultural Borrowing and Its Hazards 486. Chapter Review 487. What’s the Significance? 488. Big Picture Questions 489. Next Steps: For Further Study 490. Working with Evidence: Visual Sources 491. Global Christianity in the Early Modern Era 492. 15.1 Interior of a Dutch Reformed Church 493. 15.2 Catholic Baroque, Interior of Pilgrimage Church, Mariazell, Austria 494. 15.3 Cultural Blending in Andean Christianity 495. 15.4 Making Christianity Chinese 496. 15.5 Christian Art at the Mughal Court 497. Part Four AP® Exam Practice Questions 498. Part Five The European Moment in World History, 1750–1900 499. The Big Picture: European Centrality and the Problem of Eurocentrism 500. Eurocentric Geography and History 501. Countering Eurocentrism 502. Landmarks in World History (ca. 1750–ca. 1900) 503. Understanding AP® Themes in Part Five 504. 16 Atlantic Revolutions, Global Echoes, 1750–1900 505. Atlantic Revolutions in a Global Context 506. Comparing Atlantic Revolutions 507. The North American Revolution, 1775–1787 508. The French Revolution, 1789–1815 509. The Haitian Revolution, 1791–1804 510. Spanish American Revolutions, 1808–1825 511. Echoes of Revolution 512. The Abolition of Slavery 513. Zooming In: The Russian Decembrist Revolt 514. Nations and Nationalism 515. Feminist Beginnings 516. Zooming In: Kartini: Feminism and Nationalism in Java 517. Reflections: Revolutions: Pro and Con 518. Chapter Review
- 17. Other documents randomly have different content
- 18. them, envying at, and contempt of their persons, places, and lawful counsels and commands, and all refractory carriage, that may prove a shame and dishonour to their government; but, more particularly, inferiors sin against their superiors. 1. In divulging their secrets; and that either as to what respects the affairs of their families, or their secular callings in the world. 2. In mocking, reproaching, or exposing their infirmities. Thus it is said, The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it, Prov. xxx. 17. 3. In endeavouring to make disturbance or disorders in families, or the common-wealth, through discontent with their station as inferiors, or a desire to rule over those to whom they ought to be in subjection. 4. Servants sin, in neglecting to fulfil their contract, or do the service which they engaged to perform, when they first entered into that relation. Or when they are only disposed to perform the duties incumbent on them, when they are under their master’s eye, having no sense of common justice, or their obligation to approve themselves to God, in performing the duties they owe to man. Thus the apostle exhorts servants, to be obedient to them which are their masters, with fear and trembling, in singleness of heart, as unto Christ. Not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart, Eph. vi. 5, 6. 5. Children sin, by being unnatural to their parents, who refuse or neglect to maintain them if they need it, especially when they are aged; whereby they will appear to have no sense of gratitude, for past favours, nor regard to that duty which nature obliges them to perform.
- 19. Quest. CXXIX., CXXX., CXXXI., CXXXII., CXXXIII. Quest. CXXIX. What is required of superiors towards their inferiors? Answ. It is required of superiors, according to that power they receive from God, and that relation wherein they stand, to love, pray for, and bless their inferiors; to instruct, counsel, and admonish them; countenancing, commending, and rewarding such as do well; discountenancing, reproving, and chastising such as do ill; protecting, and providing for them all things necessary for soul, and body; and by grave, wise, holy, and exemplary carriage, to procure glory to God, honour to themselves, and so to preserve the authority which God hath put upon them. Quest. CXXX. What are the sins of superiors? Answ. The sins of superiors are, beside the neglect of the duties required of them, and inordinate seeking of themselves, their own glory, ease, profit, or pleasure; commanding things unlawful, or not in the power of inferiors to perform; counselling, encouraging, or favouring them in that which is evil, dissuading, discouraging, or discountenancing them in that which is good; correcting them unduly, careless exposing, or leaving them to wrong, temptation, and danger; provoking them to wrath; or any way dishonouring themselves, or lessening their authority, by an unjust, indiscreet, rigorous, or remiss behaviour. Quest. CXXXI. What are the duties of equals?
- 20. Answ. The duties of equals are, to regard the dignity and worth of each other, in giving honour to go one before another, and to rejoice in each others gifts and advancement, as in their own. Quest. CXXXII. What are the sins of equals? Answ. The sins of equals are, beside the neglect of the duties required, the undervaluing of the worth, envying the gifts, grieving at the advancement or prosperity one of another, and usurping pre-eminence one over another. Quest. CXXXIII. What is the reason annexed to the fifth Commandment the more to enforce it? Answ. The reason annexed to the fifth Commandment, in these words, [That thy days may be long upon the land, which the Lord thy God giveth thee] is an express promise of long life and prosperity, as far as it shall serve for God’s glory, and their own good, to all such as keep this Commandment. 1. We are to consider the duties which superiors owe to their inferiors. Whatever circumstance of advancement one has above another in the world, this is a peculiar gift of God, and should not give occasion to that pride of heart which is natural to fallen man, which puts him upon casting contempt on those who are below him; much less should they oppress others, who are in a lower station of life than themselves; but should endeavour to do good to them, and thereby glorify God. And, indeed, as every relation is mutual, and calls for its respective duties, so that superiors expect the duty which belongs to them, from inferiors; it is equally just and reasonable that they should not neglect those duties which they are obliged to perform to them; though they be of another nature, different from those which they demand from them. Here we shall consider, 2. The duty of parents to children. This not only includes in it the using their utmost endeavours to promote their worldly advantage, as to what respects their present or future condition in life; but they ought to have a just concern for their spiritual welfare, which is a duty very much neglected, though it be incumbent on all parents,
- 21. and will be performed by those who have a sense of God and religion upon their spirits; this the apostle calls bringing them up in the nurture and admonition of the Lord, Eph. vi. 4. When children are first capable of being instructed; or when they first take in the knowledge of common things; then it is the parent’s duty to instil into them those things that are spiritual. It is, indeed, a difficult matter to speak to them about divine things, so as to lead them into the knowledge thereof; and it requires a great measure of wisdom and faithfulness in them. One of the first duties that they owe to them, is acknowledging God’s right to them, putting them under his care, giving them up to him, hoping and trusting in Christ, that he will bestow on them the saving blessings of the covenant of grace, and that in their early age of life. Moreover, since children soon discover themselves to have a corrupt nature: This ought to be checked and fenced against, as much as it is in our power: Since all habits of sin are of an increasing nature, and though it be difficult to prevent them; yet we shall find it much more so to root them out. Now that we may instil into the minds of children, the principles of religion, as soon as they are capable of receiving instruction, let it be observed, (1.) That parents must take great care that they neither speak nor act any thing before their children, which may tend to corrupt their minds, or afford a bad example, which it would be of pernicious consequence to them to follow; nor ought they to suffer those passions to break forth, which may render them mean and contemptible in the eyes of their children; or give them occasion, by their example, to indulge the same passions. (2.) They must take heed that they do not exercise severity for trifles, or those inadvertencies which children are chargeable with, on the one hand; nor too much indulge them in that incorrigibleness and profaneness which they sometimes see in them, on the other. (3.) They must separate from them all companions, or servants, from whom they may imbibe the principles of sin, and oblige those who have the immediate care of their education, to instil into them
- 22. the principles of religion, and, at the same time, to recommend to them, the pleasure, beauty, and advantage of holiness in all, but especially in young ones. (4.) The examples which we have, either in scripture, or our own observation in the world, of those who have devoted themselves to God, and been religious betimes, is to be frequently inculcated, for their imitation, with all the affecting and moving expressions that it is possible for them to use, and with a particular application thereof to their case; and, on the other hand, the miserable consequences which have attended persons neglecting to embrace the ways of God in the days of their youth, and the sore judgments which often ensue hereupon; as it is said, His bones are full of the sin of youth, Job xx. 11. (5.) Reproofs for sin are to be given, with a zeal and concern for the glory of God; and yet with that affection as may convince children, that in those things, in which they are ready to think their parents their enemies, they appear to be their greatest friends. (6.) They, who have the care of children, ought to take heed, that they do not lead them into, or give them occasion, to rest in, a formal, or external appearance of religion, on the one hand; nor, on the other hand, are they to use any methods which may induce them to think, that, a burden, or a reproach, which they ought to esteem their delight and honour. (7.) Those opportunities are more especially to be embraced, when instructions are most likely to be regarded by them; as when they are inquisitive about divine things. This should give the parent occasion to be particular in explaining them to them. Thus God commands Israel, when thy son asketh thee in time to come, what mean the testimonies and the statutes, and the judgments; which the Lord thy God commanded you? to say unto him, we were Pharaoh’s bondsmen, Deut. vi. 20, 21. and so they were to relate to them those dispensations of providence towards them, that gave occasion to these statutes which he had appointed.
- 23. (8.) Parents should let their children know, that their obedience to God’s commands, will always entitle them to the greatest share in their affection, that this may be a motive and inducement thereunto. 2. We are now to consider the duty which masters owe to their servants. And, (1.) They ought to recommend the good ways of God to them, endeavouring to persuade them to be religious; and, by their exemplary conversation in their families, whereby they adorn the doctrine of God our Saviour, in all things, afford them an additional motive hereunto. (2.) They should encourage religion in their servants, as well as diligence and industry. For, as the one tends to their advantage, to whom their service is due; the other tends to the glory of God, and the good of their souls, who are found in the practice of it. (3.) Masters should endeavour to instruct their servants in the principles of religion, especially if ignorant. And, (4.) They should allow them sufficient time for religious duties; which, if needful, ought to be taken out of that time, wherein they would otherwise be employed in their service: And this they ought to do, as considering, that the best Christians are like to make the most faithful servants. 3. We are now to consider the duty of magistrates towards their subjects. This consists, (1.) In their endeavouring to promote their liberty, safety, and happiness, by the justice and clemency of their administration. Thus it is said, He that ruleth over men must be just, ruling in the fear of God, 2 Sam. xxiii. 3. By this means they will lay their subjects under the highest obligation to duty and obedience; and the respect which they have from them, will render the station, in which they are, more agreeable. (2.) They ought to defend the rights of subjects, when injured, against their oppressors; that they may appear to be, as it were,
- 24. their common fathers, to whom they have recourse in all difficulties, and find redress. (3.) They ought to encourage and support the common design of Christianity, by suppressing irreligion and profaneness, and every thing which is a scandal to the Christian name, or a reproach to a well-ordered government. This leads us, II. To consider the sins of superiors. These sin in their behaviour towards their inferiors, 1. By pride and haughtiness; when they treat those who are below them, with contempt and disdain; as though, because they are not, in many respects, their equals, they are not their fellow-creatures. This discovers itself either in reproachful words or actions. Thus the Pharisees treated those whom they apprehended inferior to them, in gifts or station, in the church, with contempt; so that they often made use of that aphorism; This people, who knoweth not the law, are cursed, John vii. 49. 2. Another sin of superiors is, when masters exact severe and unmerciful labour, beyond what is reasonable, of their servants, which is little better than the oppression of the Egyptian task- masters; who commanded them to make brick without straw, Exod. v. 15,16. and beat, and dealt severely with them, because they could not fulfil their unreasonable exactions. 3. Sin is committed by those who, being princes, or generals, exercise inhuman cruelty, contrary to the law of nature and nations, towards their conquered enemies, when they have them in their power. This David seems to have been charged with, as a blemish in his reign; when he put the men of Rabbah, after he had conquered them, under saws, and under harrows of iron, and made them pass through the brick-kilns. Thus did he unto all the cities of the children of Ammon; which seems hardly justifiable by marshal law; and therefore it must be reckoned a failing in him; especially unless the Ammonites had done something extraordinary, to deserve such
- 25. treatment, or had used Israel in the like manner, so that this might be reckoned a just reprizal upon them, 2 Sam. xii. 31. And to this we may add, that magistrates do not behave to their subjects, as they ought, and therefore commit sin, when they inflict punishment beyond what the law directs, or the crime deserves. Thus small offences are not to be punished with death, as capital crimes are, since the punishment must be greater or less, in proportion to the crime. Thus God enjoined a certain number of stripes for some crimes committed, which they were not to exceed; whereby their brother would seem vile unto them, Deut. xxv. 2, 3. that is, they would treat him with a greater severity than the nature of the crime demanded. 4. Superiors sin, when they take advantage on the necessities of the poor; in buying or selling, which is called, a grinding the faces of the poor, Isa. iii. 14, 15. 5. Masters, or parents sin, in giving undue correction to their servants or children, for small faults as when they neglect to perform some punctilio’s, of respect, which are due to them, with greater severity than they do, open sins against God, or when they are transported with unreasonable passion for trifles; whereby they render themselves hated by them, and provoke them to wrath, rather than answer the end of chastisement, which is the glory of God and their good. This the apostle forbids parents to do, Eph. vi. 4. And elsewhere, he speaks of the fathers of our flesh chastizing us after their own pleasure, Heb. xii. 10. as being disagreeable to the divine dispensations, and consequently not to be justified in them that practise it. 6. Superiors sin, when they command those things, of their inferiors, which are in themselves sinful, which they cannot, in their consciences, comply with. And to this we may add, their demanding those things which are impossible, and being enraged against them for not doing them.
- 26. 7. Superiors sin, when they surmise their inferiors have committed a fault, which they resent, and punish, without suffering them to vindicate themselves, though they request this favour in the most submissive way. This is to extend their authority beyond the bounds of reason. We shall now consider, III. The duty of equals. And, 1. They ought to encourage and strengthen the hands of one another in the ways of God, which is the great end and design of Christian societies. 2. They ought to sympathize with one another in their weakness, warning and helping each other, when exposed to temptations, or overcome by them. 3. They ought to defend one another when reproached by the enemies of God and religion. 4. To love one another, and rejoice in each others welfare And, 5. To withdraw from the society of those who are a reproach to, or endeavour to turn them aside from the good ways of God. IV. We shall now consider the sins of equals; which they are guilty of, 1. When they entertain unjust and unfriendly quarrels, contrary to that love, which ought to be amongst brethren. 2. When they affect, or usurp pre-eminence over one another; as Diotrephes did, whom the apostle speaks of, who loved to have the pre-eminence amongst them, 3 John, ver. 9. Christ’s disciples themselves were sometimes liable to this charge; especially when there was a strife among them, which of them should be accounted greatest, Luke xxii. 24. which our Saviour is so far from commending in them, that he reproves them for it. 3. It is a great sin, when equals endeavour to make breaches amongst those, who are otherwise inclined to live peaceably with one another. This is the wretched employment of tale-bearers, busy-
- 27. bodies, make-bates, and slanderers, who delight to raise and propagate false reports; as the Psalmist supposes some inclined to do, who are distinguished from those who do not backbite with their tongue, nor take up a reproach against their neighbour, &c. Psal. xv. 3. and it is reckoned one of those things which the Lord hates, Prov. vi. 19. 4. They are guilty of sin, when they insult, and take occasion, to expose their brethren, for those weaknesses and infirmities which they see in them, not considering that they are also liable to the same themselves. 5. When they endeavour to ensnare and entice others to sin. This vile practice Solomon takes notice of, chap. i. 10, 15. and cautions those who are thus tempted against consenting to, or complying with them. We are now to consider, V. The reasons annexed to the fifth Commandment, which are included in that promise of long life, to such as keep it. It is enquired by some, whether this promise is to be applied to none but the Israelites; since there is mention of the land which the Lord gave them, to wit, Canaan? To which it may be replied; that though they might make a particular application of it to themselves; yet it extends to men in all ages and places. Accordingly the apostle Paul mentioning this Commandment, and the promise annexed to if, instead of those words, That thy days may be long in the land, which the Lord thy God giveth thee, alters the mode of expression, that it may be applicable to us as well as them, when he says, That thou mayest live long on the earth, Eph. vi. 2, 3. This may give us occasion to enquire, 1. Whether this promise be made good as to the letter of it, to all that keep this Commandment; especially since we find, that, according to the common methods of providence, some good men live but a short time in this world, when the wicked oftentimes live to a great age. That the lives of some good men have been short, needs not be proved. Abijah, the best of Jeroboam’s family, in whom some good thing was found, towards the Lord God of Israel, died
- 28. when a child, 1 Kings xiv. 12, 13. And Josiah, who was one of the best of the kings that reigned over Judah, lived but thirty nine years; for it is said, that he was eight years old when he began to reign; and he reigned thirty and one years, 2 Kings xxii. 1. And Enoch excelled all the patriarchs who lived before the flood, and was more honoured in that he was translated to heaven, without dying; yet he continued but a little while in this world, if we compare the time he lived here, with the time which men generally lived before the deluge; which was but three hundred and sixty five years; whereas, several others are said to have lived above nine hundred years. And Joseph, who was the most remarkable, for shewing honour to parents, and performing the duties belonging to other relations, of any we read of in scripture; he lived but an hundred and ten years, Gen. l. 26. Whereas Levi, who had been a reproach to his father, and a dishonour to the family in general, lived an hundred thirty and seven years, Exod. vi. 16. 2. We shall now consider, how such dispensations of providence may be accounted for, consistently with the promise annexed to this Commandment. Accordingly it may be observed, (1.) That, when God takes his saints out of the world when young, it is sometimes a peculiar instance of compassion to them, in taking them from the evil to come. Thus Josiah died, as was but now hinted, when young; but this was in mercy to him, that he might not see the evil which God would bring on Judah for their sins, 2 Kings xxii. 20. (2.) They are, at their death, possessed of a better world, which is the best exchange: So that were the matter referred to their own choice, they would choose heaven before the longest life, and the best advantages they can enjoy in this world. (3.) Old age is not a blessing, unless it be adorned with grace. The hoary head is, indeed, a crown of glory, if it be found in the way of righteousness, Prov. xvi. 13. but not otherwise. Good men are not destroyed by the blast of God’s wrath, but gathered, like a shock of corn, when fully ripe; they are meet for, and then received into a
- 29. better world. Therefore the child dying in Christ, is said to die an hundred years old, Isa. lxv. 20. 3. We shall now enquire, how far, or in what respects, we are to hope for, and desire the accomplishment of the promises of temporal good things. (1.) Temporal good things are not to be desired ultimately for themselves, but as subservient to the glory of God. And long life in particular is a blessing, so far as it affords more space to do service to the interest of Christ in the world. (2.) They are to be desired, with an entire submission to the will of God, and a resolution to acknowledge, that he is righteous, and to magnify his name, though he deny them to us, as considering that he knows what is best for us, and may do what he will with his own. (3.) We are to desire that God would give us temporal good things in mercy, as pledges of eternal happiness, and not in wrath. Thus the Psalmist says; There be many that say, who will shew us any good? Lord, lift thou up the light of thy countenance upon us, Psal. iv. 6. 4. We shall now enquire with what frame of spirit we ought to bear the loss of temporal good things, which we have been encouraged by God’s promise, to hope for. In answer to this, let it be considered, that if God does not fulfil his promise in the way and manner which we expect, in granting us temporal good things; yet, (1.) We must justify him, and condemn ourselves; none can say, that he does not forfeit all blessings daily. Therefore we are to say; let God be true, and every man a liar. He is a God of infinite faithfulness; but we are unfaithful, and not stedfast in his covenant. (2.) We are not to conclude, that our being deprived of temporal good things, which we expect, is a certain sign that we have no right to, or interest in those better things that accompany salvation; as the wise man says, No man knoweth either love or hatred, by all that is before him, Eccles. ix. 1.
- 30. (3.) We are to reckon the loss of temporal good things as a trial of our faith and patience; and endeavour, under such disappointments, to make it appear, that the world was not the main thing we had in view; but Christ and spiritual blessings in him, were the spring of all our religion. 5. It may farther be enquired; what are those things that tend to make a long life happy, for which alone it is to be desired? It may be observed, that life is sometimes attended with those miseries, which induce a believer to desire to depart, and be with Christ, as the weary traveller desires rest. And it may be observed, that though, in the promise annexed to the fifth Commandment, we have no mention of any thing but long life; yet the apostle, when explaining it, adds, that they shall have a prosperous life; without which, long life would not be so great a blessing. Thus he says, That it may be well with thee, and thou mayest live long upon the earth, Eph. vi. 3. Now there are three things which tend to make a long life happy. (1.) Experience of growth in grace, in proportion to our advances in age, according to that promise, They shall bring forth fruit in old age; they shall be fat and flourishing, Psal. xcii. 14. (2.) When we retain our natural abilities, and that strength and vigour of mind, which we have formerly had. This some are deprived of, through the infirmities of old age; whereby they may be said to out-live themselves. It was a peculiar blessing, which God granted to Moses; concerning whom it is said, that he was an hundred and twenty years old when he died; and yet his eye was not dim, nor his natural force abated, Deut. xxxiv. 7. (3.) Old age is a blessing, when our usefulness to others, in our day and generation, is continued. Thus Joshua died an old man; but it was a peculiar blessing that he was useful to the end; for in the very close of his life he made a covenant with the people in Shechem, Josh. xxiv. 25. compared with 29. and laid strict commands on them, to behave themselves towards God, as they ought to do.
- 31. 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
- 32. 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;
- 33. 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,
- 34. 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
- 35. 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
- 36. 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
- 37. 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
- 38. 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,
- 39. 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.
- 40. 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,
- 41. 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
- 42. 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
- 43. 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
- 44. 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,
- 45. 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. DR. SCOTT’S ANSWER TO THE BISHOP OF LINCOLN.
- 46. PROPOSALS BY W. W. WOODWARD, PHILADELPHIA, FOR PUBLISHING BY SUBSCRIPTION, The Rev. Dr. Thomas Scott’s Remarks ON “The Refutation of Calvinism, BY GEORGE TOMLINE, D.D. LORD BISHOP OF LINCOLN.” The writings of this eminent divine are held in the highest estimation by the pious of various denominations. He is acknowledged to be one of the best advocates for evangelical truth, which the present age has produced. His commentary on the scriptures has passed through three large editions in this country and a fourth, larger than either of the former is now preparing for press by W. W. W. in 3 vols. quarto, 7 dollars per volume, without any marginal references—the notes following immediately after the text. The work now proposed for publication is a most able and elaborate defence of those doctrines which are commonly called evangelical, and which are by no means peculiar to the Calvinists. The bishop of Lincoln, published what he was pleased to call “a Refutation of Calvinism,” under which “proscribed and odious name,” says the Christian Observer, “he has attacked some of the fundamental points of that faith, which was once delivered to the saints.” “In this work of the Bishop,” continues the Christian Observer, “he has greatly mistaken and misrepresented the sentiments and the persons he undertook to refute, and in many important points has maintained doctrines contrary to the declarations of scripture.”
- 47. Dr. Scott, in his remarks upon this publication of the Bishop of Lincoln, most ably defends that system of religion, which a great body of christians supposed to be contained in the scriptures, from the uncandid and illiberal attacks of its enemies, and obviates the unfounded objections which are so often brought up against it. The reviewers in the Christian Observer, after occupying about sixty pages of their miscellany in commenting on the excellencies of Dr. Scott’s “remarks,” conclude their review with the following passage. “We cannot, however, conclude this long extended article, without recommending the study of Dr. Scott’s laborious work to such of our readers as feel interested in these discussions. It will amply repay those who are willing to undertake and patiently to pursue its perusal. If it does not afford, what cannot be expected from any human performance, a satisfactory solution of the difficulties which must ever attend some of the subjects of which it treats, it will be found to contain a large and valuable mass of observations on other most important theological topics; and will, at least, leave on the mind of every unprejudiced reader a strong impression of the extensive scriptural knowledge, the controversial ability, and what is far more estimable than any other qualities and attainments, the christian moderation and charity, and the mature and vigorous piety of its author.” CONDITIONS. The work shall be comprised in two large octavo volumes— answering as a sixth and seventh volume to his Miscellaneous works, published by W. W. Woodward; or will be sold separate in two volumes. It shall be printed on good paper with a fair type, and shall be delivered to subscribers for two dollars and fifty cents per volume, bound, and two dollars and twenty-five cents in boards, payable on delivery of each volume. Those who interest themselves in the work and procure five subscribers, they becoming responsible for their subscriptions, shall
- 48. receive every sixth copy for their trouble. The work shall be put to press as soon as a number of subscribers shall have been procured sufficient to warrant the undertaking, Persons holding subscription papers are requested to return them by the first January next, to W. W. Woodward, Bookseller, Philadelphia. Philadelphia, August 21, 1815. Footnotes 1. The first that seems to use this unsavoury mode of speaking, is Gregory Nazianzen; who did not consider how inconsistent some of those rhetorical ways of speaking, he seems fond of, are with that doctrine, which, in other parts of his writings, he maintained. Those words Χριστοποιειν, and θεοποιειν, which he sometimes uses to express the nature, or consequence of this union between Christ and believers, are very disgustful. In one place of his writings, (Vid. ejusd. Orat. 41.) exhorting Christians to be like Christ, he says, That because he became like unto us, γενωμεθα Θεοι δι αυτον, efficiamur Dii propter ipsum; and elsewhere, (in Orat. 35. de Folio.) he says, Hic homo Deus effectus postea quam cum Deo coaluit ἱνα γενωμαι τοσουτον θεος ὁσον εκ εινοc ανθρωπος εγενηθη, ut ipse quoque tantum Deus efficiar quantum ipse homo. And some modern writers have been fond of the same mode of speaking, especially among those who, from their mysterious and unintelligible mode of expressing themselves, have rather exposed than defended the doctrines of the gospel. We find expressions of the like nature in a book put forth by Luther, which is supposed to be written by Taulerus, before the Reformation, called Theologia Germanica, and some others, since that time, such as Parcelsus, Swenckfelt, Weigelius, and
- 49. those enthusiasts, that have adhered to their unintelligible and blasphemous modes of speaking. 2. See Vol. II. Quest. 31. page 167. 3. Quest. 70. 4. This is the principal, if not the only scripture, from which they pretend to prove marriage to be a sacrament, and they argue thus. The Greek church had no other word to express what was afterwards called a sacrament by the Latin church, but μυστηριον, a mystery: therefore since the apostle calls marriage, as they suppose, a mystery, they conclude that it is a sacrament; which is a very weak foundation for inserting it among those sacraments which they have added to them that Christ had instituted; for the sacraments are no where called mysteries in scripture: and therefore we are not to explain doctrines by words which were not used till some ages after the apostles’ time: and if there were any thing in their argument, viz. that that which is called a mystery in scripture, must needs be a sacrament, it does not appear that the apostle calls marriage a great mystery, but the union that there is between Christ and his church; as he expressly says in the following words; I speak concerning Christ and the church. 5. That the invitations of the gospel are not restricted to a few amongst a larger number who hear them, is clear, from various considerations. The term evangel, or gospel, importing good tidings, evinces, that it is designed not to call the righteous, but sinners to repentance and salvation. The blessings, which it announces, lead to the same conclusion; liberty is offered to the captives, and the opening of the prison to those who are bound; those who labour and are heavily laden, are invited to seek, and obtain rest: those
- 50. who hunger and thirst after righteousness, are assured that they shall be filled; the riches of grace and of glory are promised to the poor in Spirit; sight is offered to the blind; and howsoever diseased, those who are afflicted are invited to come to the great Physician; and even those who are dead in sin are revived by his life-giving word. Such are the circumstances of the worst of men, who are consequently the objects of the mercies proffered in the gospel. The unregenerate elect, who stand amongst those who will not be saved, are like them, possessed of prevailing inclinations to sin, and equally impotent to good: they are all equally guilty of an aversation of heart from God, and so possess in themselves nothing which can evidence a right to gospel blessings more than others. The invitations of the gospel are in universal terms, and although such terms are sometimes restricted by the sense, yet where no such restriction appears, they are to be taken in their own unlimited extent; the ransom is asserted to have been rendered for all; the Lord willeth not the destruction of any, but that all should turn and live; Christ proclaimed to sinners, if any man thirst, let him come unto me and drink; and directed his disciples to go and teach all nations; and it is his will, that the gospel should be preached unto every creature. If in the day of final account, the abominable crimes of Sodom and Gomorrha shall evince less guilt than the impenitency of Chorazin and Bethsaida; the aggravation of guilt, which the gospel produces, demonstrates that its messages are directed unto the worst of men, as well as others. Those who are guided by the light of nature, are guilty, because they violate the rule of conscience: such as possessed the law of God were still more guilty, but sinners under the light of the gospel, who trample under foot the blood of Christ, and despise and reject the mercies of the gospel, are guilty in
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