The law unsealed: or, A practical exposition of the Ten Commandments With a resolution of several momentous questions and cases of conscience. By the learned, laborious, faithful servant of Jesus Christ, Mr. James Durham, late minister of the Gospel at Glasgow.

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 pro∣ceed 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 there∣of, 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 refer∣ence 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 kill∣ing in respect of this bodily life. I have mentioned appeals to Duels under the for∣mer branch, because albeit that in the matter of private duels the pride and cor∣ruption 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 Im∣potency 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 al∣though 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 neigh∣bour, 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 coun∣selling 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 con∣senting to the death of Stphen & was standing by keeping the cloaths of them that ston∣ed 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 re∣proaches,

opprobrious speeches, chartallings & challenges to fight, &c. but also 6. By evil example, as David was accessary to the sin of the Adversaries blasphemous reproach∣ing, 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, call∣ed 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 Mini∣stry, 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 soul∣murther; 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 Soul∣murther.

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 per∣sons, 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 neigh∣bour 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 im∣mediate, 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 two∣fold: 1. Innocent, which is even by the Law of God every way so, and is in∣deed 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 com∣manded 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 pro∣vocation 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 mur∣ther.

Lastly, this murther, is either ordinary, as of meer equals, or inferiours; or ex∣traordinarly, 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 for∣bidden 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 con∣dign, 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, In∣dignation at wicked men, in some cases, is lawful••, and also required. But car∣nal 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 interven∣ing 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 Ju∣stice; 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 Ju∣stice; 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.