As for us of this Nation, I doubt not but we are all fo fenfible of the Happiness we enjoy under Her Majefty's Government, that there is no honeft Man in the Kingdom (excepting perhaps fome few that are carried away by new Speculations in the Politicks,) but doth heartily joyn with us on this Day, both in offering up our folemn Thanksgivings to God for placing fuch a Sovereign over us, and also in moft earnest and affectionate Prayers to him, that he would profper the Queen in her Concerns, that he would direct and influence all her Counfels both publick and private, that he would heal all our Divifions, and unite the Hearts of all her Subjects, that he would give Succefs to her Arms by Sea and Land, that in her Days Religion and Piety, and Righteousness may more and more flourish; and, laftly, that God would blefs her with Health and long Life, even a Life fo long, that none of us here prefent may ever celebrate any other Inauguration to the Throne, than what we do at this Day. May God Almighty accept the Thanks, and hear the Prayers we now put up to him, for the Sake of our Lord Jefus Chrift. To whom with the Father, &c. SERMON SERMON VIII. MATT. XXII. 35, 36, 37, 38, 39, 40. 35. Then one of them, which was a Lawyer, asked him a Question, tempting him, and faying, 36. Mafter, which is the great Commandment 37. Fefus faid unto him, Thou shalt love the 40. On these two Commandments hang all the T HE Pharifees and Herodians, as we find in the 15th Verfe of this Chapter, had taken Counsel together how they might entrap our Saviour in his Talk, and for that end they put several infnaring Questions to him. One N 2 was 179 was about paying Tribute to Cæfar: Another was about the Refurrection: Which Queftions they put fo cunningly, that they believ'd it was impoffible for our Saviour to answer them, but he muft render himfelf obnoxious either to the Government, or to one of the two Parties that fet upon him; but he avoided the Snare by his prudent Anfwer to their Queftion. Now one that was there prefent, a Lawyer, as he is called in the Text; a Scribe, as he is called in the parallel Text of St. Mark; that is to fay, one of the Doctors or Expofitors of the Jewish Law; I fay, this Man hearing Jefus's Anfwers, and perceiving that he had answered well, as St. Mark tells us he also thought fit to ask Jefus a Queftion, tempting him, faith the Text, that is, not with a malicious Mind, as the others did, but by way of Trial of him, that he might make yet a farther Experiment of Jefus's Wisdom and Abilities, juft as the Queen of Sheba is faid to tempt Solomon when the put her Queftions to him. The Question which the Lawyer asked was this, Which was the greatest Commandment in the Law of Mofes ? This Queftion, it is likely, was one of those that was much agitated among the Jewish Doctors at that Time, fome perhaps teaching that the Law of Circumcifion was the great Commandment; others, that the Law of of Sacrifices was; others, that the Moral Duties of the Law, thofe of loving God and our Neighbour, were the greatest Commandments. And of this Opinion this Lawyer himself was, as appears by St. Mark; and our Saviour did confirm him in his Opinion; for his Anfwer to the Question was this, Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind; this is the first and great Commandment, and the fecond is like unto it, Thou shalt love thy Neighbour as thy felf. On these two Commandments (faith he) hang all the Law and the Prophets. That is to fay, The Foundation of all Religion is first of all the Love of God, and next to that the Love of our Neighbour. All the other Duties prefcribed either by Mofes, or the Prophets, are fummed up in these two, and may be reduced to them. He that faith, Love God, and Love your Neighbour, doth in effect tell you your whole Duty; for all other Points of Religion are comprehended aad contained in these two. These are a Summary of the whole Law. In treating on this Argument, I fhall firft confider that which our Saviour here calls the firft and great Commandment, and that is, to love God with all our Heart, and Soul, and Strength. And, Secondly, afterwards that which he calls the next unto it, and that is, the loving our Neighbours as our Selves. In fpeaking to the firft Point I fhall do these things. Firft, Give fome Account what is meant by loving God. Secondly, Shew in what Refpects or upon what Grounds this is the firft and greatest of the Commandments. Thirdly, Make fonie Inferences from this Doctrine. Fourthly, Obferve fome Practical Cafes about the Love of God. As to the firft of thefe, which is meant by loving God with all our Hearts, and Minds, and Souls, I need not fpeak many Words; for Nature muft needs teach every one what this Saying imports. It seems as impertinent to offer to inftruct any body to know when they love another, as it is to give Marks whereby they may know when they are hungry or thirfty; fome things are more eafily felt, than they are defcribed. But yet nevertheless it is fit fomething fhould be faid upon this Head; and the rather because I must confefs there is fome Difference between divine and fenfual Love ; the Love of God, and the Love of the things of this World. The latter is ufually accompanied with much greater Paffion and Tranfports than the former; though yet the Love of God, if it be fincere, will be as powerful, and produce as real and visible Effects, as the Love of any fenfible Object that is moft dear to us in the World. But I would not |