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So that the well-spring of manslaughter is malice and envy. And, therefore, St. John in his Epistle saith, "He that hateth his brother is a man-killer ;" and Christ saith, "He that is angry with his brother is worthy to be judged." For to be angry is with the heart to kill: wherefore that Commandment that saith, "Thou shalt not kill," doth also forbid to be angry. Furthermore, Christ saith, "He that saith to his brother, Raca,' that is to say, he that with voice or gesture sheweth any token of an angry heart, is worthy the sessions; but he that saith, Thou fool,' is worthy the fire of hell." In these sentences our master, Christ, teacheth us that in words is manslaughter committed, when we utter the poison of our heart with any such words whereby the venom of our heart is perceived, But when we burst out into such railing, slanderous, and contumelious words against any man, that he may lose thereby his estimation or good name, then we be more heinous murderers. here also Christ teacheth us how grievously we shall be punished both in this life and the life to come, if we despise this Commandment of God. For he doth not only say, he that killeth, but he also, that is angry with his brother, is worthy judgment that is to say, is guilty before God of so great a crime, that he hath deserved to be arrested violently, to be drawn into the place of judgment, and there openly to be accused, and arraigned of the same. But he, that with voice or gesture doth utter the malice of his heart, is

:

And

worthy the sessions: that is to say, he hath committed so grievous an offence in the sight of God, that it is not now necessary to impanel a quest to inquire whether he hath deserved punishment or no, forasmuch as his offence is manifest, but the greatness of the sin hath only need of a session or a number of judges, to determine how grievously such an offender ought to be punished.....

Furthermore, the keeping of these Commandments helpeth much to maintain the tranquillity, peace, and quietness of the commonwealth. For Christ saith, "Agree with thine adversary quickly, whiles thou art in the way with him :" that is to say, we must refrain ourselves from discord, variance, hatred, and contention, and as much as lieth in us seek peace, concord, and quietness, lest we be cast into prison, from whence we shall not be delivered, except we pay the utmost farthing. And in these civil and worldly courts, although our cause be good and rightful, yet is it possible, that judgment be given against us. And in case that at the length we have sentence on our side, yet the suit thereof shall be so chargeable unto us, that we shall, for the most part, spend more money in waging of the law, than we shall gain by the sentence. Wherefore there is nothing better or more profitable than to seek for concord and peace, as much as is possible; and as it is our part to live in peace with all men, so it is our duty also to make them at one which he at variance. For Christ saith, "Blessed be the peacemakers, for they shall be called the children of God."

Wherefore, good children, print well in your remembrance that God hath commanded, "Thou shalt not kill," and that we cannot offer a more acceptable sacrifice to God than to keep his Commandments. Make yourselves strong, therefore, patiently to suffer all things, revenge not yourselves, but leave all punishment to God, and he will revenge your quarrels. Be not inflamed with anger, hatred, or envy against your neighbour, do no wrong to him; bear with his weakness and forbear him; hurt him not, but rather defend him from hurt; sow and nourish unity, peace, and friendship between all men; make agreements and love-days between them that be fallen to discord; avoid all occasions of anger or displeasure, as bragging, boasting, reviling, taunting, scorning, dicing, banqueting, riot, and such-like offences. And contrariwise, love your neighbour, do good to all men, as far as your ability will serve you, speak well of every body, and labour with all your power to save the life of your neighbour. For this is the duty of all godly men, to preserve and defend their neighbour, friendly to admonish him of his faults, to instruct him, and to comfort him. For we be bound to help our neighbour in his necessity, to lend him money, to give to him when he asketh, to refresh his hunger with meat and drink, to clothe his nakedness, to receive into our house the harbourless, to comfort him when he is sick. For all these offices and effects of true humanity, love, and charity, God commandeth when he

saith, "Thou shalt not kill." And this is the true meaning of the Fifth Precept. Wherefore, good children, mark it well, and when you be asked, "How understand you the Fifth Commandment?" you shall answer, we ought to love and dread our Lord God above all things, so that for his sake we hurt not our neighbour, neither in his name, goods, cattle, life, or body; but that we aid, comfort, and succour him in all his necessities, troubles, and afflictions.

KING EDWARD THE SIXTH'S CATECHISM.

Master. What is contained in that Commandmend, Do not kill?

Scholar. That we hate, wrong, or revile no man. Moreover, it commandeth us, that we love even our foes; do good to them that hate us; and that we pray for all prosperity and good hap to our very mortal enemies.

NOWELL'S CATECHISM.

Master. What shall we then say of them that be disobedient to parents or magistrates, or do misuse them, yea, or kill them?

Scholar. Commonly all such do either continue a most vile and miserable life, or lose it

most shamefully, being taken out of it with untimely or cruel death, or infamous execution. And not only in this life, but also in the world to come, they shall for ever suffer the everlasting punishment of their ungodliness. For if we be forbidden by the Commandment of God, as here next followeth, to hurt any men, be they never so much estranged from us, yea, even our adversaries and deadly enemies, much more to kill them; surely it is easy to perceive how much we ought to forbear and beware of all doing of any injury to our parents, of whom we receive our life, inheritance, liberty, and country. And since it is notably well said by the wise men in old time, that natural duty may be broke with a look, and that it is a most heinous wickedness once to offend his parents with word or speech; what punishment can be found sharp enough for him that shall offer death to his parent, for whom himself ought to have been content to die by the law of God and man, if need so required?

Mast. But is it not much more heinous for a man to offend or kill the parent of his country, than his own parent?

Scho. Yea, surely. For if it be for every private man a heinous offence to offend his private parents, and parricide to kill them; what shall we say of them that have conspired and borne wicked armour against the commonweal, against their country, the most ancient, sacred, and common mother of us all, which ought to be dearer to us than ourselves, and for whom no