A practical exposition of the X. Commandments with a resolution of several momentous questions…A practical exposition of the X. Commandements with a resolution of several momentous questions…

We come a little more particularly to consider the extent and nature of the sin forbidden here (which is not certainly to be understood of taking the life by public 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 implieth 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.

We come a little more particularly to consider the extent and nature of the sin forbidden here (vvhich is not certainly to be understood of taking the life by publick Justice, or in a lavvful or just War, or in necessary and pure self-defence) that vve may the better understand the contrary duty commanded: It implyeth then a hurting, vvhich vve may consider 1. as in the heart, 2. as in the mouth or vvords, 3. as in gestures, 4. as in deeds; for vve take it for granted that it reacheth further then the gross outvvard act, as by Christs exposition of it in Matth. 5. is incontrovertibly clear.

The heart is the fountain, spring, and treasure of all evil, ⟨p. 346⟩[…] ⟨p. 347⟩[…] ⟨p. 348⟩in it breedeth all evil, and from it proceedeth this murder, Matth. 15 19. he that in heart hateth his brother is a murderer, 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 malicious, and simply wisheth ill to our Neighbour, and only because we love him not, without any other reason, as one wickedly said, Non amo te Zabidi, nec possum dicere quare, Hoc tantum possum dicere, non amo to. So Cain hated his Brother without cause. 2. Anger, that supposeth a pretended wrong, and is desirous of revenge, because of ingratitude, pretended injustice, &c. 3. Envy, whereby we are grieved with the good of another, supposing, though groundless, that it obstructeth ours, and therefore we seek to overturn it: Anger is cruel, and wrath outrageous, but who can stand before Envy, saith Solomon. There is often secret hatred on this ground more irreconcilable, then where many and grave reasons can be given. 4. Rage, which presseth revenge beyond what is condign, though it follow it lawfully, as to outward means. 5. Saevitia, 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.