are not careful to be an honour to them; when they do not protect them from danger; or when they rebel against them.

INFERENCES.

From this subject we learn,—1. That we ought to consider whether we answer the design of God in the various relations in which we are placed. 2. That all have come short of the glory of God in these relations. 3. That relative religion is a very important part of that holiness, without which no man shall see the Lord; and therefore it is necessary to consider whether our obedience to God, and our love to man in our respective relations, arise from that faith which is the work and the gift of God.

Reason Annexed.

The reason annexed to the Fifth Commandment, is a promise of long life and prosperity (as far as it shall serve for God's glory and their own good) to all such as keep this commandment.

ANALYSIS AND FROOFS.

We are here taught,―

1. That long life is promised to those who honour their parents. Eph. vi. 2, 3.-" Honour thy father and mother, that thou mayest live long on the earth."

2. That temporal prosperity is promised to those who honour their parents. Eph. vi. 2, 3.-"Honour thy father and mother, that it may be well with thee."

3. That long life and temporal prosperity are always regulated by a regard to the glory of God. John xi. 4.-" This sickness is not unto death, but for the glory of God."

4. That temporal prosperity is always limited to what is best for the people of God.-Prov. xxx. 8.-" Give me neither poverty nor riches; feed me with food convenient for me."

EXPLANATION.

Obs. 248.-To all those who keep the Fifth Commandment, God hath promised long life and prosperity on earth.

In Eph. vi. 2, this commandment is called the first commandment with promise, not because there is not a promise annexed to the other commandments of the law (for, "in

keeping of God's commandments there is great reward"), but because there is a peculiar promise made to those who observe this commandment. The promise made in the second commandment extends in general to all those who love God and keep his commandments; but the promise here annexed extends only to those who observe this commandment in particular.

The blessing promised in the fifth commandment is long life, expressed in these words :- "That thy days may be long upon the land which the Lord thy God giveth thee;" together with temporal prosperity, or the blessings and comforts of life; without which, long life would be only a burden.See Rev. ix. 6. We may here remark, that long life is only a real blessing, when men grow in grace as they grow in days and in years; when they retain the use of their reason, together with some degree of bodily strength; and when they continue to be useful to those around them.-See Psal. xcii. 13, 14; Deut. xxxiv. 7; Josh. xxiv. 25, 29.

The place where the life promised in this commandment is to be enjoyed, refers to the Gentiles as well as to the Jews. As it respects the Jews, it is called "the land which the Lord gave them,"—that is, the earthly Canaan; but as it respects the Gentiles, it is any place of the earth where their lot may be cast; and hence it is said in Eph. vi. 2, 3, "Honour thy father and thy mother, that it may be well with thee, and that thou mayest live long on the earth."

It may be here remarked, that this commandment cannot be kept perfectly, any more than the other commandments of the law; and that obedience to it does by no means entitle to the reward promised, as a reward of debt. The reward here promised is as much of grace, as is the reward of eternal life promised by God. We ought to view God's own excellencies as the chief motive to obedience; and also to meditate on what he is in himself; and this will lead us to love him for what he is in himself, as well as for what he is to us, and for what he hath promised us.

Obs. 249.-- The promise of long life with prosperity, in the Fifth Commandment, is not absolute, but limited, that is, long life with prosperity is promised, as far as it shall serve for God's glory and his people's good.

This is a very comfortable limitation; and no believer will desire long life and prosperity, or any temporal blessing, but

as it is for the glory of God and his own good. And hence, although we frequently see some who conscientiously perform relative duties, live but a short and an afflicted life; yet there is no unrighteousness in this part of the divine procedure; for God may see defects in the obedience of his own children with respect to relative duties, which others may not; or he may take them away from the evil to come, and bestow upon them a blessed and eternal life in heaven; for it must always be remembered, that the promise of long life and prosperity is restricted in a way to promote the glory of God, and the best interests of his people.-Isa. Ivii. 1, 2.

And we may here remark, on the other hand, that, although many, who neglect the duties of this commandment, live long and enjoy much worldly prosperity, and consequently appear on a level with those who conscientiously observe relative duties; yet there is a real difference in the way in which the two characters referred to enjoy long life and prosperity. The observers of this commandment have a promise of long life and prosperity; whereas those who neglect the duties of it have no promise of these things at all. To the former,

long life comes in virtue of a promise, which is infallible,—so far as it shall serve for God's glory and their good; but to the latter it does not come in virtue of any promise at all, for such have no interest in the promise; on the contrary, they are under the curse of God; for it is written, "Cursed is every one that continueth not in all things, which are written in the book of the law to do them."-Gal. iii. 10. See Psal. lxxii.

INFERENCES.

From this subject we learn,-1. The necessity of relative religion. 2. That, if the life of those who observe this commandment, be short and afflicted here, it will be long and blessed hereafter. 3. The misery of all those who pay no regard to the duties required in this commandment: they are under the curse of God in this life, and they will be miserable through eternity.

The Sixth Commandment.

The Sixth Commandment is, "Thou shalt not kill." Exod. xx. 13; Deut. v. 17.

Duties Required.

The Sixth Commandment requireth all lawful endeavours to preserve our own life, and the life of others.

ANALYSIS AND PROOFS.

We are here taught,—

1. That we must use all lawful endeavours to preserve our own lives. Eph. v. 29.-" No man ever yet hated his own flesh; but nourisheth and cherisheth it," See also 1 Tim. v. 23.

2. That we are to use no unlawful endeavours for the preservation of our own lives. Matt. xvi. 25.-"Whosoever will save his life, shall lose it."

3. That we must use all lawful endeavours to preserve the lives of others. Prov. xxiv. 11, 12.-" If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain; if thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider it ?" See also Job xxix. 13.

4. That we are to use no unlawful endeavours to preserve the lives of others. Numb. xxxv. 31.-" Ye shall take no satisfaction for the life of a murderer."

EXPLANATION.

Obs. 250.- The Sixth Commandment requireth us to use all lawful endeavours to preserve our own natural life, and to promote the life of our souls.

1. We are required to promote the life of our souls, or our spiritual and eternal life, by the following means :

(1.) By carefully studying the Scriptures, which contain the words of eternal life; and by diligently improving the ordinances of the Gospel, which are the means of promoting this life.-John v. 39, and xvii. 3; 1 Pet. i. 23, and ii. 1, 2. (2.) By receiving Jesus Christ into the soul by faith, as the resurrection and the life.-John vi. 27, and xi. 25.

(3.) By avoiding all manner of sin, and every appearance of evil and temptation to it.-Prov. viii. 36, xi. 19, and iv. 23. 2. We are required to preserve our own natural life, by the following means :—

(1.) By instating it in a new-covenant relation to God.See Psal. xvi. 1, and xvii. 8; 1 Sam. xxv. 29.

(2.) By just and necessary defence of it from such as seek to destroy it.-See 2 Cor. xi. 32, 33; Acts xxiii. 12, &c. (3.) By furnishing our body with proper food, medicine, raiment, labour, rest, and recreation.-Eph. v. 29.

(4.) By avoiding gluttony, and drunkenness, and lasciviousness, which tend gradually to ruin the body.-Luke xxi. 34; Prov. v., vii., vi. 26, &c., xxiii. 26, &c., and ix. 18.

(5.) By keeping our inward passions in a proper temper of meekness, peaceableness, patience, gentleness, kindness, and humility.—Prov. xv. 13, 15, xvii. 20, 22, and xviii. 14.

Obs. 251.-The Sixth Commandment requireth us to use all lawful endeavours to preserve the natural life of others, and to promote the life of their souls.

1. We are required to promote the spiritual and eternal life of others, by the following means :

(1.) By setting before them such an example of Gospel holiness, as may gain them to Christ.—Matt. v. 16; Zech. viii. 23; 1 Pet. iii. 1, 2.

(2.) By diligent instruction, and excitement to faith and holiness, according to our station, accompanied with fervent prayer for them.-1 Thess. v. 14; 2 Tim. iv. 2; Gen. xliii. 29.

(3.) By earnest desire to prevent them from sinning, or from being tempted to sin.—Jude 23.

2. We are required to preserve the natural life of others, by the following means :

(1.) By endeavouring to protect them from every unlawful attempt to take away their life.—Prov. xxiv. 11, 12; Psal. lxxxii. 3, 4; 1 Sam. xiv. 45.

(2.) By giving them the necessaries of life, as equity or charity requires.-1 Kings xviii. 4; Prov. iii. 27, &c., and xix. 17; James ii. 15, 16; 1 John iii. 17.

(3.) By manifesting to them those Christian graces which are so much calculated to excite to the preservation of life,viz., love, compassion, meekness, gentleness, and kindness.Prov. x. 12; Luke x. 33, &c.; Prov. xiv. 29; Col. iii. 13; 1 Pet. iii. 4; Rom. xii. 10.

We may here remark that there are several motives which should influence us to save life. 1. By preserving life, we honour God; and when we part with any of our substance for the relief of the wants of the poor and needy, we lend to him; and we may well trust him for future payment.-Prov. xix. 17. 2. Our neighbour has a claim upon us, when he is