DISCOURSE XIV.

MATTHEW XXII. 40.

ON THESE TWO COMMANDMENTS, HANG ALL THE LAW AND THE PROPHETS.

THESE words refer to a very particular part of the hiftory of our bleffed faviour. It is related both by the evangelift, St. Matthew, in this chapter, and also in the twelfth chapter of St. Mark's gospel. From these two accounts, I fhall recite the narrative, and enlarge upon it for your ufe.

As Jefus was teaching the people, according to his custom, and inftructing them in the true fenfe of their law, one of their scribes or doctors, a man, fuppofed, by his profeffion, to be deeply learned in all its parts, asked him a question out of it,

tempting

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tempting him;" that is, as the fequel fhews, not with any malicious design, but merely to try his acutenefs and his skill. And it was a bleffed circumftance, both for thofe that heard, and for us that read his anfwer, that he did fo. For, by this means, not only a moft valuable truth was declared to a careless and ignorant people, but delivered with circumftances that excited their attention, and made an impreffion upon them, almost equal to its importance. It might have been delivered to them in a fermon, and fo conveyed to us in a precept; and perhaps as little minded, though equally true in all its terms, as a fermon or a precept may be in our own time. But our Lord, "who knew what was in man," rejoiced to have the curiofity of his hearers awakened, by the question of this learned fcribe; for then he was fure, through the intervention of that paffion, that his words would fink from their ears into their hearts; would engage, would catch and charm all its train of kindred affections.

The question, which this fcribe asked of him, was; "Maiter! which is the firft

and

and great commandment in the law?" Is it a ceremonial or a moral precept that is the most important, and deferves the preference? This may feem, perhaps, to us rather an odd fort of a queftion: for, as the whole law was divine, and received as fuch by all the jews, every part of it was to be equally fubmitted to, on the authority of the giver. Circumftances, and common prudence only, could regulate the time for, and measure of each. But it was a very common topic of difpute with the jewish doctors; fome contending for the fabbath, fome for the precept of circumcifion, others for that of facrifices, and others for that of phylacteries. We are alfo told, that thefe great teachers of the people, generally decided in favour of a ceremonial law. And, what is still worse, that when they had fixed upon what they called a firft commandment, they were careless in obferving the remainder, as if the practice of that one were fufficient, and they might excufe themselves by it from regarding the other.

If now you should think this judgment ftrange, be pleafed to reflect one moment, and you

you will fee that it is not peculiar to the jewish reafoners in religion, or the prejudices of the age to which this relation refers. It is, in truth, an error deeply rooted; coeval with the pride and ignorance of man. In every chriftian congregation, how many are there who take religion to pieces; who treasure up and magnify what they are difpofed to comply with; and defpife, or throw away those parts of it which they do not like. One, prefers going to church, or now and then to the facrament of the Lord's fupper, and calls it piety; another, alms-giving, miftaken for charity; another, quietnefs of temper, who has no temptation to be otherwife; and another, who is rich enough to clothe a country, fays, he thanks God, that, for his part, he pays his debts, and is an honest man. All these are, to their respective own

ers,

"the first and great commandment in the law." When we poffefs, or think that we poffefs the duty, (which latter, through the corruption of our hearts is but too commonly the cafe) we raise it beyond measure; we make it a fubftitute for all others: when we indulge the fin, then,

is it not a little one;" God furely will excufe, out of compaffion to human frailty, fo flight a tranfgreffion of his laws.

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But the well-inftructed chriftian, like the well-inftructed jew, argues after another manner. David, who was more truly learned in the law than any of these jewith doctors, fays, "then shall I not be ashamed when I have respect unto all thy commandments.” St. James alfo, who had ftill nearer and ftronger views of the perfection of God's covenant, though a man should keep the whole law, and yet offend in one point; that is, wilfully and prefumptuously, he is guilty of all." And, indeed, the jewish law faith exprefsly, "the foul that doth ought prefumptuously, the fame reproacheth the Lord; and because he hath despised the word of the Lord, his iniquity fhall be upon him."* These are the words of God him

my

felf to his people. When your corrupt hearts, therefore, afk you this ensnaring question, "which is the great duty of religion?" only, that you may neglect what you comparatively call little ones: when, I fay, you ask this question, with this view, give

* Numbers xv. 30, and 31.

me