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As for us of this Nation, I doubt not but we are all so sensible of the Happinets we enjoy under Her Majesty's Government, that there is no honeft Man in the Kingdom (excepting perhaps some 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 such a Sovereign over us, and also in most earnest and affectionate Prayers to him, that he would profper the Queen in her Concerns, that he would direct and influence all her Counsels both publick and private, that he would heal all our Divisions, and unite the Hearts of all her Subjects, that he would give Success to her Arms by Sea and Land, that in her Days Religion and Piety, and Righteousness may more and more flourish; and, lastly, that God would bless her with Health and long Life, even a Life so long, that none of us here present 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 Jesus Christ. To whom with the Father, &c.

SERMON

SERMON VIII.

МАТТ. XXII. 35, 36, 37, 38, 39, 40.

35. Then one of them, which was a Lawyer, asked him a Question, tempting him, and Jaying,

36. Master, which is the great Commandment
in the Law ?

37. Fefus faid unto him, Thou shalt love the
Lord thy God with all thy Heart, and with
all thy Soul, and with all thy Mind;
38. This is the first and great Commandment.
39 And the second is like unto it, Thou shalt
love thy Neighbour as thy felf.
40. On these two Commandments hang all the
Law and the Prophets.

T

HE Pharisees and Herodians, as we
find in the 15th Verse of this
Chapter, had taken Counsel toge-

ther how they might entrap our Saviour in his Talk, and for that end they put several insnaring Questions to him. One

179

was about paying Tribute to Cæfar: Another was about the Refurrection: Which Questions they put so cunningly, that they believ'd it was impoffible for our Saviour to anfwer 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 Question. 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 say, 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 Jesus a Question, 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, just as the Queen of Sheba is faid to tempt Solomon when she put her Queftions to him.

The Question which the Lawyer asked was this, Which was the greatest Commandment in the Law of Mofes?

This Question, 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, those 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 Answer 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 second 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 say, 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 prescribed either by Mofes, or the Prophets, are summed 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 shall first confider that which our Saviour here calls the first 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.

1

In speaking to the first Point I shall do these things.

First, Give some Account what is meant by loving God.

Secondly, Shew in what Respects or upon what Grounds this is the first and greatest of the Commandments.

Thirdly, Make some Inferences from this Doctrine. Fourthly, Observe some Practical Cafes about the Love of God.

As to the first of these, which is meant by loving God with all our Hearts, and Minds, and Souls, I need not speak 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 thirsty; some things are more eafily felt, than they are described.

But yet nevertheless it is fit something should be faid upon this Head; and the rather because I must confess there is some Difference between divine and sensual Love; the Love of God, and the Love of the things of this World. The latter is usually accompanied with much greater Paffion and Transports 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 sensible Object that is most dear to us in the World. But I would

not

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