1. When they entertain unjust and unfriendly quarrels, contrary to that
love, which ought to be amongst brethren.
2. When they affect, or usurp pre-eminence over one another; as
Diotrephes did, whom the apostle speaks of, who _loved to have the
pre-eminence amongst them_, 3 John, ver. 9. Christ’s disciples
themselves were sometimes liable to this charge; especially when _there
was a strife among them, which of them should be accounted greatest_,
Luke xxii. 24. which our Saviour is so far from commending in them, that
he reproves them for it.
3. It is a great sin, when equals endeavour to make breaches amongst
those, who are otherwise inclined to live peaceably with one another.
This is the wretched employment of tale-bearers, busy-bodies,
make-bates, and slanderers, who delight to raise and propagate false
reports; as the Psalmist supposes some inclined to do, who are
distinguished from those who do not _backbite with their tongue_, nor
_take up a reproach against their neighbour_, &c. Psal. xv. 3. and it is
reckoned one of those things which the Lord hates, Prov. vi. 19.
4. They are guilty of sin, when they insult, and take occasion, to
expose their brethren, for those weaknesses and infirmities which they
see in them, not considering that they are also liable to the same
themselves.
5. When they endeavour to ensnare and entice others to sin. This vile
practice Solomon takes notice of, chap. i. 10, 15. and cautions those
who are thus tempted against consenting to, or complying with them. We
are now to consider,
V. The reasons annexed to the fifth Commandment, which are included in
that promise of long life, to such as keep it. It is enquired by some,
whether this promise is to be applied to none but the Israelites; since
there is mention of the land which the Lord gave them, to wit, Canaan?
To which it may be replied; that though they might make a particular
application of it to themselves; yet it extends to men in all ages and
places. Accordingly the apostle Paul mentioning this Commandment, and
the promise annexed to if, instead of those words, _That thy days may be
long in the land, which the Lord thy God giveth thee_, alters the mode
of expression, that it may be applicable to us as well as them, when he
says, _That thou mayest live long on the earth_, Eph. vi. 2, 3. This may
give us occasion to enquire,
1. Whether this promise be made good as to the letter of it, 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. l. 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, who will shew us any good? Lord,
lift thou up the light of thy countenance 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., CXXXV., CXXXVI.