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to help them by their gifts. (2.) To encourage them, and bear with their infirmities, Rom. xv. 1.

Lastly, The duties of equals are, (1.) To regard the dignity and worth of each other, and carry respectfully to them. 1 Pet. ii. 17. (2.) To carry modestly towards one another, preferring in honour each other, Rom. xii. 10. (3.) To en deavour after and rejoice in one another's welfare as their own, ver. 15, 16.

II. I proceed now to shew, what is forbidden in the fifth commandment. According to our Catechism, it forbids the neglecting of, or doing any thing against the honour and duty which belongeth to every one in their several plas ces and relations.'

This question is a field as large, or rather larger than the former, in so far as to one duty several sins are opposed: but fearing that ye cannot bear enlargement, having heard so much already on these relations, I shall contract my dis course on this into a very narrow compass.

This command is broken, (1.) By neglect of the duties we owe to our relations, which ye have heard. (2.) By doing any thing against and contrary to these duties,

First, Husbands and wives break this command, and sin against one another, many ways. As particularly,

1. Against that tender conjugal love they owe to one a nother, is all unkindness, whereby, laying aside, and divesting themselves of natural affection, they are surly to, careless of, and unconcerned for their relatives, or their comfort. Of this sort are their bitter speeches, reproaching and reviling one another. That selfishness, whereby they are at no pains to please one another in lawful things, and void of sympathy in one another's joys and griefs; unreasonable suspicions and jealousies, whatever be done to please them blazing abroad their own shame, in speaking to the discredit of their relatives; contempt of and despising one another. All these are quite opposite to conjugal love.

2. Against that faithfulness they owe to one another, in respect of their bodies, is infidelity in the gross breach of the marriage-contract, deserting and leaving one another, and defrauding one another. In respect of their means, is all idleness, mismanagement, and wastery; and in respect of their souls, is unconcernedness about them, being at no pains

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tó instruct, admonish, and watch over one another; and if at any time they tell them of their faults, it is to their reproach, being before others, or in their passion, so that it can do no good. And much more when they become snares and hinderances to one another, instead of meet helps, leading and provoking their relatives to sin against God, and ruin their own souls.

Wives particularly sin against their husbands, by casting off all reverence to them, carrying themselves imperiously towards them, being disobedient, wilful, and untractable, and, like Vashti, Esth. i. 10, 11, 12. who would not come to the king, when sent for by him, will not go an inch by their own will to please them. It is not their honour to command, whose province God has made it to obey, Ezek. xvi. 30. Eph. v. ult.

Husbands sin against their wives in dealing untenderly with them, tyrannizing and domineering over them in a masterful way, not protecting them from the insults of others, nor providing for them; giving them that are their wives no trust, but making them, like Nabal, accountable to the utmost farthing; nor encouraging and praising them when they do well; most of all in beating them, in use only with furious or mad men, Eph. v. 25. 29.

Secondly, As to parents and children :

1. Children sin against their parents by disobedience to them. Such are in the midst of the black roll, Rom. i. 36. and are in a near way to ruin, Prov. xxx. 17. So do they by all irreverence to them, and slighting and dishonouring them in word and deed, Deut. xxvii. 16. and much more by cursing of them, Exod. xxi. 17. Many, again, sin against God and their parents, being unteachable, and will not hearken to their instruction, Prov. v. 7. they will not take a sharp word from them, but their hearts rise against them and it too, Prov. xiii. 18. and others, though they will bear with words, yet they are stubborn, and will not submit to correction, Deut. xxi. 18, 19. And what will we say of those that, like cursed Ham, make a jest of their parents infirmities, waste their substance, and prove unnatural and hard-hearted to them when they are old and in distress? Prov. xix. 26. Finally, they sin by disposing of themselves to callings, or in marriage, without consent of their Gen. xxvi. 34, 35.

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2. Parents sin against their children many ways, while they are not concerned for them while infants; but many are careless as to the bringing up of their children to some honest employment, but, by encouraging them in idleness, prove a snare to them. Most men, if they bring their children to be able to shift for a livelihood to themselves, think they have done enough, while they have not been at pains to bring them up for God. Many will learn them to work that will not learn them to read, pray, &c. What shall we say of those that will learn them to ban, swear, lie, pick and steal, and encourage them in such things? Some kill their children by cockering of them; they indulge them fondly to their ruin. And how indiscreetly will parents dote on one child by another, where it is not grace but mere fancy, that makes the difference? Gen. xxv. 28. Some, on the other hand, are wofully harsh to their children, and break their spirits, by holding them so short by the head that they are driven to extremities, using them as drudges rather than as children, immoderately beating them when they are in a fault, and inveighing against them with bitter words, Col. iii. 21. indiscreet and untender dealing with them with respect to their callings or marriages.

Thirdly, As to masters and servants;

1. Servants sin against their masters by irreverent, disrespectful, and saucy carriage towards them, without any respect to the honour which God calls them to give to their masters. Many are disobedient, and will plainly tell, that they will not do what they are bidden; or if they do it, they will do it in such a manner, as shall vent their pride and passion. Though the scripture commands not to answer again, they will answer, and have the last word too, and by no means will submit to reproofs. Many are unfaithful to their masters, their service is eye-service, unfaithful service, either by their negligence and sloth bringing their master to loss, or by dishonesty in that which is under their hands. Some professing servants are by their way a scandal to religion in families where they are. Others are a plague to the family by the aversion they shew to every good thing or religious duty, as if their masters were no more concerned in them, if they work their work, Eph. v. 5, 6.

2. Masters sin against their servants, not allowing them sufficient maintenance, but niggardly pinching them, keeping

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back their wages from them in whole or in part, and so oppressing the hireling; rigorously keeping them at work, not allowing them convenient time for rest, nor worshipping of God in secret, or attending on public ordinances. And so they sin against them by continual chiding, and uneasiness to them, and carelessness with respect to their soul's good, Eph. vi. 9.

Fourthly, As to ministers and people:

1. People sin against their ministers by their slighting and despising them, and nowise treating them as the messengers of Christ; going on in their evil ways over the belly of all warnings and reproofs, being stubborn, and refusing subjection to discipline; slandering of them, creating them trouble, by forsaking of ordinances, &c. or any wise making their work burdensome, or them to drive heavily in it; and restraining prayer for them.

Ministers sin against people by an unconcernedness about their souls case, laziness, and unfaithfulness in discharge of their duty, proving stumbling-blocks to their people by a loose walk, and not being earnest in prayer for them, for the blessing of God on them and their message.

As to ruling elders and people, I have nothing to add to what I said before.

Fifthly, As to magistrates and subjects:

1. Subjects sin against magistrates by carrying disre spectfully to them, rebelling against them, and disobeying their just laws, reviling and speaking despitefully of them, denying them subjection and their just dues, and not praying

for them.

2. Magistrates sin against subjects by using their power to satisfy their lusts, and giving bad example to others, by ty ranny and oppression, unjust laws, and discountenancing piety and virtue, and opposing themselves to the kingdom of Christ.

Sixthly, As to the aged and younger: How little respect do the younger shew to the aged! Instead of that honour due to age, people are ready to befool them, if not to account them witches or wizards, forgetting that either they must come to their age themselves, or die by the way. On the other hand, few old people carry so to the younger, as to command respect by their exemplary piety and holiness; but,

on the contrary, grey hairs are often found in the way of wickedness.

Seventhly, As to the weaker and stronger in gifts: It is often the sin of the weaker to envy the stronger, and if they can to misrepresent them. The weak judge the strong, and the strong despise and stumble the weak.

Lastly, Equals sin against one another, undervaluing the worth, envying and grieving at the good of one another, and usurping pre-eminence over one another.

The spring and source of all this is, (1.) Want of love to and fear of God; for while people are not in their duty to God, how should they be in their duty to man? (2.) Pride and selfishness, while every one seeks himself, and not the good of others.

These things may be very humbling to all of us. Who can say his life is clean in any of these relations? But even those who are very dutiful in their several relations as to the matter, may be guilty of the breach of this command, in so far as what they do in these things does not proceed from gracious principles; for indeed the first command must be carried along in all the rest.

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III. We come now to the reason annexed to this command; which 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.'

This is a promise to encourage the conscientious perform. ance of the duties here required. The apostle tells us, that it is the first command with promise,' Eph. v. 2.

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Quest. 1. How is this command the first with promise, seeing the second has a promise also?

Ans. It is the first command of the second table: for it is the most weighty of them all, as comprehending all the rest in it; so that we cannot sin against the rest, but we must first break over the hedge of this, which encompasseth all the rest. For one cannot violate another's life, chastity, &c. but he first violates the honour due to him by this command. And it is the only command that has a special promise of a particular mercy annexed to it. The promise annexed to the second command is but a promise of mercy in the ge neral, and that not particularly to those that keep that com mand, but all the commandments.

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