September 27 — Thou shall not kill

Consider, first, that this commandment does not oirfy forbid all wilful murder, unjust shedding of blood, beating, or doing any thing else that may hasten one’s own, or any other person’s death; but also all thoughts that have any tendency that way, all wishes or desires of the death of any one, whether through malice or envy, or for some temporal conveniency or interest; as also all manner of hatred and rancour of heart to any one living. For it is written, (1 John iii. 16) Whosoever hateth his hrotJuer is a murderer; cmd you know that no murderer fiatk eternal life abiding in him, Christians, look well to yourselves, and carefully examine into the true state of your interior, in this respect. You have perhaps hitherto flattered yourselves, that you had nothing to reproach your conscience with, on the score of the horrible sin of murder; but have you never wilfully entertained any hatred, envy or malice, to your neighbours? If you have, know that all this is like murder in the eyes of God. O, take heed of living in any such' malicious disposi- tions tb any one person upon earth, lest you should be ex J37 eluded thereby from any share in eternal life, U wliich murderers have no title.

Consider, secondly, how the Son of God himself has explained to us the extent of the obligation of this commandment. Matt. 21, &.C. You have heard, saith he, HuU it was said to them of old, Thou shalt not kill; and whosoever shall kill shall he in danger of the judgment. But I say to you that whosoever is angry with his brother shall he in danger of the judgment; and whosoever shall say to his brother, Raea, (a word expressing indignation or contempt,) shall he in danger of the council, (a higher and more severe tribunal;) whosoever shall say. Thou fool, shall be in danger of hell-fire; — by which our Lord would have all Christians to understand, that this divine law was not only designed to restrain the hand from killing, but also the heart from wilfully entertaining the passion of anger, or the desires of revenge; and much more from suffering our wrath to break out into words of indignation or contempt; much less into downright affronts and injuries, which might either rob our neighbour of his honour, or of the peace of his mind, or, as it too commonly happens, of the grace of God, by provoking him also to passion and sin.

Consider, thirdly, how the Holy Ghost also declares himself in like manner against this murdering crime of passion and revenge, Ecclus. xxviii. He that seeketh to revenge himself, saith he, shall find vengeance from the Lord, and he tviU surely keep his sins in remembrance. — One man keepeth anger against another; and doth he seek to he healed by God? He hath no mercy on a mdn like himself, and doth he entreat for his own sms 7 He that is hut flesh nourisheth anger; and with what face doth he ask forgiveness of God 7. Who shall obtain pardon for his sins 7 — Forgive thy neighbour f he hone hurt thee, and then shall thy sins be forgiven to thee when them prayest. — Remember thy last things, and let enmity cease. — Remember the fear of God, and be not angry with thy neighbour. Remember the covenant of the Most High, and overlook the ignorance of thy neighbour. Refrain from strife, and thou shalt diminish thy sins, &.c. O, let us imprint these divine lessons deep in our souls, and we shall fulfi] this great commandment.

Conclude, if thou desirest to keep thyself far from the guilt of murder, to banish far from thy soul every thought that has any tendency to malice or revenge. O learn from the doctrine and practice of thy Saviour, rather to suffer in ihy person, in thy honour, or in thy worldly goods, than, by seeking revenge, to endanger the loss of thy soul, by losing thy God and his grace. 1S8