The Law Unsealed, Treatise · Commandment 6
The Sixth Commandment.
Exodus 20. verſe. 13.
Thou ſhalt not Kill.
IN the fifth Command the Lord generally preſcribed humility, and that reſpect which is to be shown by every one to another in their ſeveral ſtations and relations; he proceedeth now more particularly to give directions in theſe things that are moſt dear and neceſſary to men, firſt in the matter of life▪ command ſixth: 2. In the matter of chaſtity▪ and temp…nce, Com. 7. 3. In what concerneth their Eſtate, Com. 8. 4. In what concerneth truth, and more eſpecially our neighbours name. Com. 9. Laſtly, in what concerneth the inward frame of our hearts towards our own eſtate, and the eſtate of others. Com. 10.
For underſtanding this Command, Thou ſhalt not kill; we may conſider 1. It's Object: 2, It's act, to kill? 3. It's ſubject (to ſpeak ſo) Th…u.
As for the firſt, this Command cannot be conſidered, as relating to Beaſts; as if they were not to be killed, becauſe God gave man all the Beaſts for his uſe to feed on them, Gen. 9. 3. and we are to eat of whatever is ſold in the ſhambles, by his allowance, who…e is the earth and the …u…neſs thereof, 1 Cor. 10. 25. Beſide man in all theſe Commands is properly directed in reference to his Neighbour, and not to beaſts: Yet I grant by ſtriking a beaſt a man may offend, as 1. when that ſtroke wrongeth his Neighbour; to whom that beaſt belongeth. 2. when in our ſtriking there is 1. unreaſonableneſs, as i… we would require that capacity in a beaſt, that is in reaſonable creatures, and ſo are ready to offend when they anſwer not our expectation. 2. when there is a breaking out into anger and paſſion at brutes, as when a horſe rydeth not well, a Dog runneth not well, a hawk flyeth not well, &c. which ſpeaketh an impotency in us, who are ſo eaſily maſtered by irrational paſſions, which will ſometimes alſo ſeize upon us even in reference to ſenſeleſs and lifeleſs Creatures, when they do not accommodate us to our minds. 3. when there is bitterneſs and cruelty in ſtriking Something of this the Lord reproveth by making Balaams Aſs ſpeak and rebuke the madneſs of that Prophet who unreaſonably ſmo…e the Aſs, and wiſh▪d he had had a Sword to kill her Numb. 22. 29. whereas a juſt man pitieth his beaſt, and regardeth the life thereof, Prov. 12. 10
But for the better Underſtanding of the Object of the Command, we ſhall proceed to ſpeak to it, and the act of killing (which is the ſecond thing) complexedly, and if we conſider killing in reference to a mans ſelf, it is certainly underſtood here; for that being the ſum of all the commands of the ſecond Table, thou ſhalt love thy Neighbour▪ as thy ſelf, it muſt be▪ underſtood as repeated in each of them; as here, thou ſhalt not kill thy Neighbour more than thy ſelf, or ſhalt preſerve him as thy ſelf, which ſuppoſeth that it is not free for a man to wrong himſelf more than to wrong others; and generally theſe reaſons whereby the Lord reſtraineth us from killing others, will alſo hold in reſtraining us from killing and other ways wronging our ſelves; therefore there is no queſtion, if it be a ſin to wrong, hurt or torture others, whether in body or in their ſoul, as to the tranquillity and quiet frame thereof, and any ways to procure or further their death, it will be no leſs ſo to do thus to our ſelves; becauſe love to our ſelves is the patern that we ought to walk by in lovi ng others.
We may be guilty of the breach of this Command in reference to our ſelves by omiſſions as well as by commiſſion as when things needful for entertainment and health of the body are, either deſignedly, or with an exceſſive miſregard to health and life, omitted▪
We may further fall into the breach of this Command in reference to our ſelves, either directly, as purpoſing and intending hurt to our own bodie, or indirectly, by caſting our ſelves in unneceſſary ſeen dangers, by wilful or careleſs uſing of known unwholeſome food, by exceſive and immoderate toyl, by ſpending and waſting the body with unchaſtneſs, by drunkenneſs and gluttony (whereby many more are deſtroyed then with the Sword, according to the common ſaying▪ plures▪gulâ quám glaáio pereunt) and many other ways.
If we conſider this command with reſpect to others, we may conceive it in reference to a threefold life, which we ſhould endeavour to preſerve and promote in them, in any one of which a commiſſion or omiſſion will make a breach thereof.
1. There is a life of the body; and whatever cometh from us that wrongeth that, either directly, as ſtroaks, challenges or appeals, &c. or indirectly, if it were but by keeping back ſomething that is in our power to give which might be uſeful to our neighbour in his need, that no doubt maketh guilty of this ſin of killing in reſpect of this bodily life. I have mentioned appeals to Duels under the former branch, becauſe albeit that in the matter of private duels the pride and corruption of men do ordinarily either commend a vain bravery and gallantry; or pretend the excuſes of a ſeeming Obligation in the point of honour or neceſſary defence: Yet we are ſure that the judgment of God, which is according to truth, by pointing out on the part as well of the accepter as of the appealer; theſe enſuing irregularities, do condemn the thing as exceeding ſinful. As 1 Impotency of mind and exceſs of Paſſion, which if ſooner in the accepter, doth only add deliberation to his other guilt. 2, Contempt of the publick Laws and civil order 3. An Uſurpation of the Magiſtrates ſword, which is given to him, both for punishing and protecting; And 4. An invaſion of Gods right of vengeance, which he hath ſo expreſly reſerved to himſelf, and from this the accepter obſerving ordinarily no more moderament in his defenſe, than there was neceſſity for the engagement, hath no excuſe more then the challenger, ſo that in effect although the mediate riſe may be thought to be on the appealers part, yet the ſin is common, and is in a word a plain complication of hatred againſt our neighbour, contempt againſt the Laws and Powers and God, who hath appointed them and a bold and deſperate deſpiſing and rashing upon Death, Judgement and Eternity, which do ſo imminently attend all ſuch rencounters: O how much more heroick and noble, were it for men to approve the wiſe and great King choiſe, he that is ſlow to anger is better than the mighty, and he that ruleth his ſpirit then he that taketh a City, to hear him, who is higher than the Princes of the earth, who commands us, Love your Enemies, bleſs them that curſe you, do good to them that hate you, and pray for them which deſpitefully uſe you, and confirmed all by his own moſt perfect example: And laſtly, the ſtudy of that divine goodneſs, which embraceth both good and evill, juſt and unjuſt, to aſpire to that height of all felicity and glory in being perfect as our Father, which is in heaven is perfect: But to proceed.
2. There is a ſpiritual and eternal life of the ſoul, thus ſin deadneth and killeth men, and in this reſpect all who are unfaithful to others in the matter of their ſouls or who cauſe them to ſin, or ſinfully give them occaſion of ſin, become guilty of ſoul-murther, ſo Ezek. 3. 18. and 33. 6. his blood will I require at thy hands, ſaith the Lord to the Prophet.
Men become guilty of this not only 1. By commanding; as Saul did Doeg to kill the Lords Prieſts, and David did Joab to cauſe Uria… to be ſlain, 2. By counſelling and adviſing, as Jonadab did Amnon in reference to his ſiſter Thamar 3. By alluring and down right tempting as Thamar did Juda; 4. By conſenting to the ſin of others, or any wiſe aſſiſting, countenancing or incouraging them in it, as Saul was conſenting to the death of Stphen & was ſtanding by keeping the cloaths of them that ſtoned him, and as men may be in reference to falſe Teachers 2 Epiſt. of John 10, 11. 5. By giving high Provocations to others, and thereby ſtirring them up to ſin ſuch as are reproaches, opprobrious ſpeeches, chartallings & challenges to fight, &c. but alſo 6. By evil example, as David was acceſſary to the ſin of the Adverſaries blaſphemous reproaching, by what he did, and the Apoſtle often inſinuateth Chriſtians may be thus guilty by their inſutable deportment in the ſeveral relations they ſuſtain and ſtand under, this may alſo be by doing what hath the appearance of evil, yea even by doing of things in themſelves lawful but inexpedient, becauſe unſeaſonable and with offence. Thus one Chriſtian may be acceſſory to anothers ſtumbling, and may ſinfully hazard the deſtroying of theſe for whom Chriſt dyed, as the Apoſtle diſcourſeth concerning offences even in things not ſinful in themſelves: 7. By not warning faithfully before ſin be committed, as is clear, Ezek. 3. 18. 8. By not reproving after the ſin is committed, but ſuffering it to lye on our brother, Lev. 19. 6. 9. By not ſuiting and proportioning the reproof to the greatneſs of the ſin, but making it too ſoft and gentle, not shewing juſt indignation againſt it, which was Eli his guilt, who though he did not altogether neglect or omit to reprove the prophanity and groſs wickedneſs of his Sons, yet did not reprove at that rate of holy ſeverity, called for, and anſwerable to, their atrocious and villanous wickedneſs, he frowned not on them and dealt not roughly with them, as he should have done, as is clear by comparing 1 Sam. 2. 22. 23. 24. 25. with 1 Sam. 3. 13. 10. By rash putting men in Offices for which they are not all, or not competently qualified, and ſo cannot but in all probability ſin much in them, eſpecially in the Office of the Miniſtry, 1 Tim. 5. 22, 11. By not endeavouring by all ſuitable and lawful means within the compaſs of our power and calling to prevent the ſin of others, and to reſtrain them from it, as Eli is on this account challenged by the Lord, 1 Sam. 3. 13. 12. By broaching, venting, teaching and ſpreading hereſies and falſe doctrine; thus Antichriſt is notoriouſly and primely guilty of this ſin of ſoulmurther; as all falſe teachers and ſeducers are leſs or more according to the nature of the doctrine taught by them and their induſtry in propagating the ſame; and likewiſe all that tolerate and do not reſtrain them, whoſe Office obligeth them to it according to their power: All theſe and other ways may men be acceſſory to other mens ſins, and ſo make themſelves guilty of this great and cruel ſin of Soulmurther.
This ſort of murther aboundeth and is very rife, and yet is in an eſpecial manner forbidden by this command, and the prevention of it accordingly called for, it being a greater evidence of love to our neighbour to be careful of his ſoul then of his body, the one being more pretious then the other; and however falſe Prophets, teachers and ſeducers, ſeem ordinarily to be moſt tender of mens perſons, and moſt deſirous to pleaſe them, yet are they in this ſort horridly guilty of their murther.
3. There is a life of contentment, conſiſting in the tranquillity of the mind, and the calm frame of a quiet ſpirit with comfort, joy and chearfulneſs; to this purpoſe ſaith Paul, 1. Theſſ. 3. 8. I live if ye ſtand faſt in the Lord, and it is ſaid of Jacob Gen. 45. 27. when he heard that Joſeph lived, his ſpirit revived, as if it had been dead before, becauſe of his great heavineſs, ariſing from the ſuppoſed death of his Son; thus we become guilty of this Sin of killing, when we obſtruct or interrupt the ſpiritual comfort and joy, or the inward contentment of our neighbour by fear, heavineſs, diſquietneſs, diſcouragement, &c. whereby his life is made bitter, and his tranquillity impaired, and ſo his hurt procured or furthered: As Joſephs brethren did not only become guilty of his blood, but of weighting their Father, and deadning, as it were, his ſpirit, which afterwards at the news of Joſepths being alive revived, ſo people may be guilty againſt their Miniſters, when they make them do their work not with joy but grief, as it is Heb. 13. 17.
Again Murther, as it reſpecteth the bodily life of our Neighbour, is either immediate, as Cains was of Abel, Joahs of Abner and Amaſa. or mediate, as Sauls was of the Lords Prieſts, Davids of Uriah, and Achabs of Naboth.
Again, killing may be conſidered either as purpoſed, ſuch as Cain's was of Abel, and Joab's of Abner and Amaſa, or not purpoſed; which again is twofold: 1. Innocent, which is even by the Law of God every way ſo, and is indeed no breach of this Command: as when a man, following his duty, doth that which beſide, & contrary to his intention, & without any previous neglect or overſight in him, proveth the hurt & death of another. 2. Culpable, bcauſe although it do proceed beyond the purpoſe of the perſon, yet it is occaſioned and cauſed by a culpable negligence: As ſuppoſe one were hewing with an Ax, which he either knew, or might have known to be looſe, and the head not well faſtened to the helve, did not advertiſe thoſe about him of it, if by flying off, it happend to wound or kill any perſon, he were not innocent, but if without any inadvertencie, he either knew not that it were looſe, or that any were about him, if then it ſhould fall off and kill his Neighbour, in this caſe he is guiltleſs: So when the Lord commanded thoſe who built houſes to build battlements about the roofs of them if any perſon fell where the battlements were, the Maſter was free; if the battlements were not he was guilty.
Murther is alſo either to be conſidered, as committed after provocation, or without all provocation, which is a great aggravation of the ſin, though the provocation maketh it not ceaſe to be a ſin. Further, it may be conſidered, as it is the murther of evil and wicked men, or of good and religious men, and that on the account of their Religion, which is a moſt horrid aggravation of the murther.
Laſtly, this murther, is either ordinary, as of meer equals, or inferiours; or extraordinarly, aggredged by the quality of the perſon murthered, whether he be a ſupperiour, as a Magiſtrate, a Parent; or whether he be of a near Relation, as a Brother, or Kinſman, &c.
We come a little more particularly to conſider the extent & nature of the ſin forbidden here (which is not certainly to be underſtood of taking the life by publick Juſtice, or in a lawful or juſt War, or in neceſſary and pure ſelf-defence that we may the better underſtand the contrary duty commanded: It implyeth then a hurting, which we may conſider, 1. as in the heart, 2. as in the mouth or words, 3. as in geſtures, 4. as in deeds; for we take it for granted that it reacheth further then the groſs outward act, as by Chriſts expoſition of it in Matth. 5. is incontrovertibly clear.
The heart is the fountain, ſpring, and treaſure of all evil, in it breedeth all evil, and from it proceedeth this murther, Matth. 15. 19. he that in heart hateth his brother is a murtherer. 1 John 3 15. In a word, whatever is oppoſite to love in the heart is a breach of this Command: As 1. hatred which is malitious, and ſimply wiſheth ill to our Neighbour, and only becauſe we love him not, with out any other reaſon, as one wickedly ſaid.
No amo te Zabidi▪ nec poſſum dicere quart,
Hoc tantum poſſum dicere, non amo te.
So Cain hated his Brother without cauſe. 2. Anger, that ſupponeth a pretended wrong, and is deſirous of revenge, becauſe of ingratitude, pretended in juſtice, &c. 3. Envy, whereby we are grieved with the good of another, ſuppoſing, though groundleſly, that it obſtructeth ours, and therefore we ſeek to overturn it: Anger is cruel▪ and wrath outragious, but who can ſtand before Envy, ſaith Solomon There is often ſecret hatred on this ground more irreconcileable, then where many and grave reaſons can be given. 4. Rage, which preſſeth reveng beyond what is condign, though it follow it lawfully as to outward means. 5. S…vitia, or Cruelty, that delighteth in the hurt and prejudice of another, all theſe and others of this kind go generally under the name of Hatred and Anger
If any ask here, Is there no anger lawful? Anſw. Yes▪ for there is ſomewhat of it natural, yea, and ſometimes it lawfully immixeth it ſelf in duty; as in zeal, when God is diſhonoured▪, which was in Moſes, Exod. 32. And no doubt, Indignation at wicked men, in ſome caſes, is lawful…, and alſo required. But carnal Anger is forbidden▪ which, 1. Is a deſire of reveng where there hath no wrong been done to us: 2. When the revenge deſired is diſproportioned to, and greater then the wrong: 3. When it is prepoſterouſty deſired, without intervening Juſtice: 4. When it is not deſired for the right end, to wit, the mans gaining but only for the ſatisfying of our carnal humor: 5 When it is immoderate and corrupt in the manner of it▪ ſo as the name of God is diſhonoured by it. This unlawful Anger, when it is 1. againſt a Superiour, it is called grudge; 2, when againſt an Equal. rancour; 3. when againſt an Inferiour, diſdain and contempt; theſe two laſt follow ordinarily upon the firſt,
2. This Command is broken by injurious words, as in that fifth Chaper of Matthew▪ He that ſhall ſay to his brother, thou fool; is guilty: O what guilt will there be found to have been in imprecations, curſings, wrathful wiſhes, diſdainful and paſſionate ſpeeches, when Chriſt will call men to an account for the breach of this Command?
3. It is broken in geſtures, ſuch as high looks, fierce looks, gnaſhing with the teeth, Acts 7. 54. foaming with the mouth, and ſuch like, wherewith even our bleſſed Lord and his Servants have been followed; and as there may be Adultery in looks, ſo there is alſo murther in them; ſuch looks had Cain Gen. 4. 5.
4. It is broken in deeds, even when death followeth, not as in wounding, ſmiting, oppreſſing, cruel withdrawing of the means of life, extortion, exaction, byting, uſurie, litigious wrangling, violent compulſion, raiſing and racking of Land or Houſe-rents beyond the juſt valve, and ſqueezing and exacting upon poor Labourers and Tenants, without any due regard to them or their labours which laſt is a frequent ſin▪ but little regarded, a crying ſin▪ but little cared for; next it is broken by witholding what might be uſeful and refreſhful, as by neglecting the ſick and diſtreſſed, want of hoſpitality, ſpecially to the poor: All theſe are ſinful breaches▪ whether directly or indirectly incurred▪ neither is it ſufficient that we ſimply abſtain from committing ſome of theſe, but we muſt alſo make conſcience to practiſe all contrary duties.
The laſt thing propoſed to be ſpoken to, was the perſon thou; where, in a word, we are to diſtinguish private men from publickemen, who are Magiſtrates and bear the Sword, whom this Command doth not reſtrain from executing of Juſtice; yet theſe may alſo ſin in their paſſions, and unjuſtly put forth their authority, and be carnal in punishing and paſſing ſentence, even when there is ground in Juſtice; and thus Magiſtrates may become guilty; though in the executing of Juſtice, not ſimply, but by reaſon of other concurring circumſtances. Thus muſt shortly on this Command.