who sold fish on the Sabbath-day, Neh. xiii. 16,-21. First, he shut the gates of the city against them; and when he saw that they continued without the walls, hoping, by some means or other, to get into the city, or to entice some to come out to buy their merchandize; then he testified against them, and commanded them not to continue without the walls, and by this means, gave a check to that scandalous practice. Moreover, this gain of iniquity is not to be pretended as a just excuse for the breach of a positive commandment; since, what is gotten in a way of presumptuous rebellion against God, it is not like to prosper, whatever pretence of poverty may be alleged, to give countenance thereunto.

2. Another reason annexed to enforce our observation of the Sabbath-day, is taken from God's challenging a special propriety in it. Thus it is called the Sabbath of the Lord thy God; a day which he has consecrated, or separated to himself, and so lays claim to it. Therefore it is no less than sacrilege, or a robbing of him, to employ it in any thing but what he requires to be done therein.

3. God sets his own example before us for our imitation therein. Thus it is said, In six days the Lord made heaven and earth, and rested the seventh day, and hallowed it. It is observed, that God was six days in making the world; whereas, had he pleased, he could have created all things with the same beauty and perfection in which they are at present, in an instant; but he performed this work by degrees, that he might teach us, that whatever our hand finds to do, we should do it in the proper season allotted for it; and as he ceased from his work on the seventh day, he requires that we should rest from ours, in conformity to his own example.

4. The last reason assigned for our sanctifying the Sabbath, is taking from God's blessing and sanctifying it, or setting it apart for an holy use. To bless a day, is to give it to us as a particular blessing and privilege. Accordingly we ought to reckon the Sabbath as a great instance of God's care and compassion to men, and a very great privilege, which ought to be highly esteemed by them. Again, for God to sanctify a day, is to set it apart from a common, to an holy use; and thus we ought to reckon the Sabbath as a day signalized above all others, with the character of God's holy day; and as such, it is to be employed by us in holy exercises, answerable to the end for which it was instituted.

III. It is observed in the last answer we are explaining, that the word Remember is set in the beginning of the fourth Commandment; from whence we may observe, our great proneness, through worldly business, and Satan's temptations, to forget the Sabbath. We may also learn from hence, the

importance of our observing it; without which, irreligion and profaneness would never universally abound in the world; and, on the other hand, in our observing this day as we ought to do, we may hope for grace from God, whereby we may be enabled to keep his other commandments. Again, the word Remember, prefixed to this Commandment, not only imports that we are to call to mind, that this particular day which God has sanctified, is a Sabbath, or to know what day it is, in the order of the days of the week; but we ought to endeavour to have a frame of spirit becoming the holiness of the day, or, to remember it, so as to keep it holy. It is certain, that it is an hard matter, through the corruption of nature, to get our hearts disengaged from the vain amusements and entanglements of this present world; by which means we lose the advantage that would redound to us, by our conversing with God in holy duties. Therefore we are to desire of him, that he would impress on our souls a sense of our obligation to duty, and of the advantage which we may hope to gain from it. And to induce us hereunto, let it be considered,

1. That the profanation of the Sabbath is generally the first step to all manner of wickedness, and a making great advances to a total apostasy from God.

2. The observing of it is reckoned as a sign between God and his people. It is, with respect to him, a sign of his fayour; and with respect to man, it is a sign of their subjection to God, as their King and Lawgiver, in all his holy appoint

ments.

3. We cannot reasonably expect, that God should bless us in what we undertake, on other days, if we neglect to own him, on his day, or to devote ourselves to him, and thereby discover our preferring him, and the affairs of his worship, before all things in the world.

From what has been said in explaining this Commandment, we may infer,

(1.) That, this may serve to confute those who think that the observation of days, in general, or, that the keeping the first day of the week as a Sabbath, is a setting up the ceremonial law, without distinguishing a right between a ceremonial and a moral precept. For, how much soever the observation of the seventh day, might have a ceremonial signification annexed to it, as it was given to Israel, from mount Sinai, it is possible for the typical reference thereof, to cease; and yet the moral reason of the Commandment remain in force to us, as it is a day appointed by God, in which he is to be worshipped, so that we may have ground to expect his presence, and blessing, while attending on him in his holy institutions. (2.) Others are to blame, who think that every day is to be VOL. III.

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kept as a Sabbath, pretending that this is most agreeable to a state of perfection. But this is contrary to God's allowing us six days for our own employment; and, indeed, none, who make use of this argument, do, in reality, keep any day as a Sabbath, at least, in such a way as they ought.

(3.) Others are guilty of a great error, who think that the Sabbath is, indeed, to be observed; but there is no need of that strictness which has been inculcated; or, that it should be kept holy, from the beginning to the end thereof. Some suppose, that the only design of God in instituting it was, that public worship should be maintained in the world; and therefore, that it is sufficient if they attend on it, without endeavouring to converse with him in secret.

(4.) What has been said, is directly contrary to their opi hion, who think that the Lord's day was a mere human institution; without considering, as has been hinted, that what the apostles prescribed, relating thereunto, was by divine direction; which opinion, if it should prevail, would open a door to great carelessness and formality in holy duties, and would be an inducement to us to profane the day in various instances.

QUEST. CXXII. What is the sum of the six Commandments, which contain our duty to man?

ANSW. The sum of the six Commandments, which contain our duty to man, is to love our neighbour as ourselves, and to do to others what we would have them do to us.

S the first table of the ten Commandments respects our duty to God, the other contains our duty to our neighbour; which is comprized in the general idea of love. This is therefore styled the sum of the following six Commandments; and it is included in our Saviour's words; Thou shalt love thy neighbour as thyself, Matt. xxii. 39. and elsewhere, Whatsoever ye would that men should do to you, do ye even so to them, chap. vii. 12. Here it may be observed,

I. That we are commanded to love our neighbour as ourselves. This implies in it,

1. A caution against a selfish temper; as though we were born only for, or were obliged to do good to none but ourselves. This is what the apostle reproves, when he says, Men shall be lovers of their ownselves, 2 Tim. iii. 2. that is, they shall study and consult the happiness, ease, and comfort of none but themselves.

2. It farther implies in it, our using endeavours to promote the good of all, whom we converse with; and thereby render

ing ourselves a blessing to mankind. It does not, indeed, exclude self-love, which it supposes to be a duty; but obliges us to love others as well as ourselves, in things that relate to their spiritual and temporal good. This leads us to enquire,

(1.) Whether we ought to love others better than ourselves; or what the apostle intends, when he says, Let each esteem other better than themselves? Phil. ii. 3.

Answ. [1.] It cannot be hereby intended, that they, who have attained a great measure of the knowledge of the truths of God, should reckon themselves as ignorant of, or unstable in, the doctrines of the gospel, as those who never made them the subject of their study and enquiry; nor, that they, who have had large experience of the grace of God, should conclude that they have no more experience thereof than those who are unregenerate, and have not taken one step heavenward. But,

[2.] The meaning is, that the greatest saint should not think himself better than the least, any otherwise than as he has received more from the discriminating grace of God; as the apostle says, Who maketh thee to differ from another; and what hast thou, that thou didst not receive? 1 Cor. iv. 7. And, indeed, such an one may see more sin in himself than he can see in any other; and therefore, may have reason to reckon himself, as the apostle speaks, the chief of sinners, 1 Tim. i. 15.

[3.] The best saints would have been as bad as the vilest of men, had they been left to themselves; and it may be, some of them who have had less grace, have had fewer talents, and opportunities of grace, than they have had; which they have improved better, in proportion to what they have received, than they have, the many advantages which God has been pleased to bestow on them.

(1.) Our next enquiry may be, whether our love to our neighbour should extend so far, as that we should be willing, were it needful, to lay down our lives for them; as it is said, in 1 John iii. 16. We ought to lay down our lives for the brethren; and in Rom. v. 7. Peradventure, for a good man some would even dare to die.

Answ. [1.] By laying down our lives in these scriptures, is principally intended hazarding our lives, or exposing ourselves to the utmost danger, even of death itself, for others. But,

[2.] We are not to do this rashly, and at all times; but when God, who is the sovereign Lord of our lives, calls us to it. And,

[3.] This ought not to be for every one, but for the brethren; especially for those who are more eminently useful in the church of God than ourselves or others. Accordingly the

apostle says, for a good man; that is, one who is a common good, or a blessing to many others, one would even dare to die.

[4.] This must be, at such times, when in exposing ourselves for the sake of others, we give our testimony to the gospel; and, in defending them, plead the injured cause of Christ and religion.

II. This loving our neighbour as ourselves is farther illustrated in this answer, by doing to others what we would have them to do us. This is one of the most undeniable, and selfevident truths contained in the law of nature. So that whatever disputable matters there may be, as to what respects other duties, this is allowed of by all mankind. Many, indeed, do not conform their practice to this rule; which gives occasion to the injuries done between man and man. However the vilest of men, when they deliberate on their own actions, cannot but blame themselves for acting contrary thereunto. Thus Saui did, when he said unto David, Thou art more righteous than I; for thou hast rewarded me good; whereas I have rewarded thee evil, 1 Sam. xxiv. 17. Therefore we conclude, that it is one of the first principles of the law of nature; and may well be called, as it is in this answer, the sum of the Commandments of the second table, or that, to which they are all reduced. There are two things, which we shall lay down, relating to this golden rule, of doing to others as we would that they should do to us.

1. It is miserably neglected by a great part of the world; as, (1.) By them who turn away their hearts from the afflicted; so as not to pity, help, or endeavour to comfort them in their distress. The Psalmist was of another mind, when he says, As for me, when they were sick, my clothing was sackcloth. I humbled my soul with fasting, and my prayer returned into mine own bosom. I behaved myself as though he had been my friend or brother. I bowed down heavily, as one that mourneth for his mother, Psal. xxxv. 13,-15.

(2.) They who deny to others those natural, civil, or religious liberties, which, by God's appointment, they have a right to, or envy them the possession thereof, may be said to neglect this golden rule.

2. We are farther to enquire, how this rule, of doing to others what we would have them do to us, may be of use, in order to our right observing the Commandments of the second table?

Answ. The fifth Commandment, which requires the performance of all relative duties, would be better observed, did superiors put themselves in the place of inferiors, and consider what they would then expect from them; and the same they ought to do to them. Again, the sixth, seventh, and eight