to all that keep this Commandment; especially since we find, that, according to the common methods of providence, some good men live but a short time in this world, when the wicked oftentimes live to a great age. That the lives of some good men have been short, needs not be proved. Abijah, the best of Jeroboam's family, in whom some good thing was found, towards the Lord God of Israel, died when a child, 1 Kings xiv. 12, 13. And Josiah, who was one of the best of the kings that reigned over Judah, lived but thirty nine years; for it is said, that he was eight years old when he began to reign; and he reigned thirty and one years, 2 Kings xxii. 1. And Enoch excelled all the patriarchs who lived before the flood, and was more honoured in that he was translated to heaven, without dying; yet he continued but a little while in this world, if we compare the time he lived here, with the time which men generally lived before the deluge; which was but three hundred and sixty five years; whereas, several others are said to have lived above nine hundred years. And Joseph, who was the most remarkable, for shewing honour to parents, and performing the duties belonging to other relations, of any we read of in scripture; he lived but an hundred and ten years, Gen. 1. 26. Whereas Levi, who had been a reproach to his father, and a dishonour to the family in general, lived an hundred thirty and seven years, Exod..vi. 16.

2. We shall now consider, how such dispensations of providence may be accounted for, consistently with the promise annexed to this Commandment. Accordingly it may be observed,

(1.) That, when God takes his saints out of the world when young, it is sometimes a peculiar instance of compassion to them, in taking them from the evil to come. Thus Josiah died, as was but now hinted, when young; but this was in mercy to him, that he might not see the evil which God would bring on Judah for their sins, 2 Kings xxii. 20.

(2.) They are, at their death, possessed of a better world, which is the best exchange: So that were the matter referred to their own choice, they would choose heaven before the longest life, and the best advantages they can enjoy in this world. (3.) Old age is not a blessing, unless it be adorned with grace. The hoary head is, indeed, a crown of glory, if it be found in the way of righteousness, Prov. xvi. 13. but not otherwise. Good men are not destroyed by the blast of God's wrath, but gathered, like a shock of corn, when fully ripe; they are meet for, and then received into a better world. Therefore the child dying in Christ, is said to die an hundred years old, Isa. lxv. 20.

3. We shall now enquire, how far, or in what respects, we are to hope for, and desire the accomplishment of the promises of temporal good things.

(1.) Temporal good things are not to be desired ultimately for themselves, but as subservient to the glory of God. And long life in particular is a blessing, so far as it affords more space to do service to the interest of Christ in the world.

(2.) They are to be desired, with an entire submission to the will of God, and a resolution to acknowledge, that he is righteous, and to magnify his name, though he deny them to. us, as considering that he knows what is best for us, and may do what he will with his own.

(3.) We are to desire that God would give us temporal good things in mercy, as pledges of eternal happiness, and not in wrath. Thus the Psalmist says; There be many that say, whe will shew us any good? Lord, lift thou up the light of thy coun tenance upon us, Psal. iv. 6.

4. We shall now enquire with what frame of spirit we ought to bear the loss of temporal good things, which we have been encouraged by God's promise, to hope for. In answer to this, let it be considered, that if God does not fulfil his promise in the way and manner which we expect, in granting us temporal good things; yet,

(1.) We must justify him, and condemn ourselves; none can say, that he does not forfeit all blessings daily. Therefore we are to say; let God be true, and every man a liar. He is a God of infinite faithfulness; but we are unfaithful, and not stedfast in his covenant.

(2.) We are not to conclude, that our being deprived of temporal good things, which we expect, is a certain sign that we have no right to, or interest in those better things that accompany salvation; as the wise man says, No man knoweth either love or hatred, by all that is before him, Eccles. ix. 1.

(3.) We are to reckon the loss of temporal good things as a trial of our faith and patience; and endeavour, under such disappointments, to make it appear, that the world was not the main thing we had in view; but Christ and spiritual blessings in him, were the spring of all our religion.

5. It may farther be enquired; what are those things that tend to make a long life happy, for which alone it is to be desired? It may be observed, that life is sometimes attended with those miseries, which induce a believer to desire to depart, and be with Christ, as the weary traveller desires rest. And it may be observed, that though, in the promise annexed to the fifth Commandment, we have no mention of any thing but long life; yet the apostle, when explaining it, adds, that

they shall have a prosperous life; without which, long life would not be so great a blessing. Thus he says, That it may be well with thee, and thou mayest live long upon the earth, Eph. vi. 3. Now there are three things which tend to make, a long life, happy.

(1.) Experience of growth in grace, in proportion to our advances in age, according to that promise, They shall bring forth fruit in old age; they shall be fat and flourishing, Psal. xcii. 14.

(2.) When we retain our natural abilities, and that strength and vigour of mind, which we have formerly had. This some are deprived of, through the infirmities of old age; whereby they may be said to out-live themselves. It was a peculiar blessing, which God granted to Moses; concerning whom it is said, that he was an hundred and twenty years old when he died; and yet his eye was not dim, nor his natural force abated, Deut. xxxiv. 7.

(3.) Old age is a blessing, when our usefulness to others, in our day and generation, is continued. Thus Joshua died an old man; but it was a peculiar blessing that he was useful to the end; for in the very close of his life he made a covenant with the people in Shechem, Josh. xxiv. 25. compared with 29. and laid strict commands on them, to behave themselves towards God, as they ought to do.

QUEST. CXXXIV. What is the sixth Commandment?

ANSW. The sixth Commandment is, [Thou shalt not kill.]

QUEST. CXXXV. What are the duties required in the sixth Commandment?

ANSW. The duties required in the sixth Commandment are, all careful studies, and lawful endeavours to preserve the life of ourselves, and others, by resisting all thoughts and purposes, subduing all passions, and avoiding all occasions, temptations, and practices, which tend to the unjust taking away the life of any; by just defence thereof against violence, patient bearing of the hand of God, quietness of mind, cheerfulness of spirit, a sober use of meat, drink, physic, sleep, labour, and recreations, by charitable thoughts, love, com passion, meckness, gentleness, kindness, peaceable, mild, and courteous speeches and behaviour, forbearance, readiness to be reconciled, patient bearing and forgiving of injuries, and requiting good for evil, comforting and succouring the dise tressed, and protecting and defending the innocent.

QUEST. CXXXVI. What are the sins forbidden in the sixth Commandment?

ANSW. The sins forbidden in the sixth Commandment are, all taking away the life of ourselves, or of others, except in case of public justice, lawful war, or necessary defence; the neglecting or withdrawing the lawful and necessary means of preservation of life, sinful anger, hatred, envy, desire of revenge, all excessive passions, distracting cares, immoderate use of meat, drink, labour, and recreations; provoking words, oppressing, quarrelling, striking, wounding, and whatsoever else tends to the destruction of the life of any.

I

N explaining this Commandment, we are,

I. To consider the positive part thereof, or the duties required in it, namely, that we should use all lawful endeavours to preserve our own life, and the life of others; and conse quently we should avoid all those passions, and other things, which may áfford an occasion to take it away, and live in the constant exercise of the duties of temperance and sobriety, as to what respects ourselves; meekness, gentleness, and forgiving injuries, as to what concerns others.

In this Commandment it is supposed, that life is the most valuable blessing of nature; and therefore to take it away, is to do the utmost injury that can be attempted against us. The valuableness of the life of man appears in four things..

1. It is the result of the union of the soul with the body, which is the principle of those actions that are put forth by us as intelligent creatures; and therefore life is to be esteemed in proportion to the excellency thereof; which, is the noblest part of the creation, angels excepted.

2. Nothing can compensate or satisfy for the taking away the life of man, how much satisfaction soever may be given for the loss of other things.

3. We may observe, that man, in this respect, is the subject of the divine image; which supposes us to have a more excellent life than any other creatures in this lower world; and it is assigned as a reason of our obligation to preserve it, Gen. ix. 6.

4. Life is given and continued to us, that hereby the most valuable ends may be attained, conducive to the glory of God, the advancement of religion in the world, and promoting our everlasting happiness. From whence we may take an estimate of its excellency; and it contains the highest motive to us, to yield obedience to this Commandment.

This leads us to consider the means which we are to use, to preserve our own lives, and the lives of others. As to

what respects the preservation of our own life; we are not to rush presumptuously into danger of death, without a divine. warrant, for that is to be prodigal of life. We are also to exercise sobriety and temperance, avoiding gluttony, drunkenness, lust, and all exorbitant passions, which tend to impair the health, as well as defile the conscience. Moreover, when occasion requires it, we are to have recourse to the skill of physicians, and make use of those proper medicines, that may conduce to repair the weakness and decays of nature.

As to what concerns our endeavours to preserve the lives of others; we are to caution them against those things, which would tend to destroy their health, and, by degrees, their lives. And we must also discover and detect all secret plots and contrivances which may be directed against them; and we are to support and relieve those who are ready to perish by extreme poverty; yea, though they were our enemies, Rom. xii. 20. Job xxxi. 19, 20, 22. We are also to defend them who are in imminent danger of death, Psal. lxxxii. 3, 4. Prov. xxiv. 11, 12.

Nevertheless, we must not use unwarrantable means, though it were to save our own lives. As, in times of persecution, we are not to renounce the truths of God, or give occasion to the common enemy, to revile, or speak evil of them, to avoid suffering for the cause thereof. This was that noble principle by which the martyrs, whom the apostle speaks of, were acted; They were tortured, not accepting deliverance, Heb. xi. 35. that is, when they were exposed to the most exquisite torments, and their lives offered them, in case they would deny Christ, they would not accept deliverance on so dishonourable terms. Neither are we, at any time, to tell a lye, or act that which is contrary to truth, though it were to save our lives. This leads us,

II. To consider the sins forbidden in this Commandment; and these are either the taking away of life, or doing that which has a tendency thereunto.

1. It is unlawful to take away the life of another. But this is to be considered with some exceptions, or limitations.

(1.) This may be done in lawful wars. Thus we read of many wars begun and carried on, and much blood shed therein, by God's direction, and with his approbation and blessing upon which occasion it is said, that the war was of God, 1 Chron. v. 22. Nevertheless, when wars are proclaimed, merely to satisfy the pride and avarice of princes, as in Benhadad's war against Ahab, 1 Kings xx. 1. & seq. or the Romans, who made war on the countries round about them, merely to enlarge their own dominions, by ruining others; ot, like those which the Devil excites, and Antichrist carries on