SERMON XII.

Preach'd on the 23d of February, 16 at Lambeth Chapel.

89

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MATTH. XI. 30.

For my Toke is eafy, and my Burden is

light.

[OT to trouble you with the various Interpretations of Toke and Burden in the Text, and the Distinction made by fome between them; I suppose the peculiar Scope of the Words to be a Recommendation of the Chriftian Religion, from the Eafinefs of its Precepts, and Agreeableness of its Conftitution.

All Systems of Religion, whether Natural or Revealed, may be fully expreffed by the Metaphors of a Toke and Burthen, inafmuch as they restrain the Actions of Man, limit them to certain Rules, impose upon him the Practice of fome, and Abftinence from other Actions, which otherwife he should not have regarded, and used them as

indifferent; which demonftrates their Subjection to God, the Author of fuch Religion, as fully as a Toke doth the Subjection of Beasts to their Poffeffors, or of Captives to their Conquerors.

Yet this Difference ought to be observed; that however the latter may be repined at with fome Shew of Reafon, as being the Deprivation of precedent Liberty; the former is no more than the Refult and neceffary Confequence of human Nature; which deriving its Being from God, doth upon that Account owe abfolute Subjection to him; and enjoying the Ufe of Free-will, is capable of receiving and practising fuch Rules of Conduct, as the Sovereign Lawgiver shall appoint.

So that altho' in the former Cafe it may be oft-times lawful to caft off the Toke, or at least defire the Removal of it; yet in this Cafe, it is no more reafonable to deny Subjection, than to receive any Advantage, and yet refufe to perform the Condition of it.

While Men therefore put any Value upon the Benefit of Life and Being, it is but just that they fhould receive it with thofe infeparable Burdens, which it pleased the Author of it to annex to it; fuch as Subjection to himself, and Obedience to his Laws.

And as Natural Religion may upon this Account be truly called a Toke, fo, much more all Instituted Religions; wherein the

Pro

Profeffors of it, befide the natural and common Reasons of Subjection to God, do in a peculiar Manner, and for fome more particular Reasons, put themselves under the Command and Direction of God, and teftify their Subjection by folemn Profeffions, and fome External Rites.

The Jews did therefore fitly express the whole Obligation of their Law by the Denomination of a Toke; and whofoever became a Profelyte to it, was faid to take the Toke of God upon them; and Men who denied all Obedience to God, either in their Opinion or Practice, were called Men of Belial, that is, Men without a Toke.

In Compliance to this received Form of Speech among them, our Lord alfo calls his Religion a Toke, and confeffeth the Precepts of it to be a Burden. But then, as well to diftinguish it from other Religions, whether Natural or Jewish, as to encourage Mankind to take that Toke upon them, he affureth them that his Toke is easy, and his Burden light. In Pursuance of which Defign, I fhall treat of the Words,

I. Comparatively; as this Defcription of the Toke, or Religion of Christ, distinguifheth it from all other Religions. And,

II. Abfolutely; as it implieth the Precepts of it, taken either feparately or all together, to be easy of Practice, and not grievous to be undergone.

The

The Eafinefs and Gentleness of his Religion above all others, our Lord intimates in his whole Difcourfe preceding this final Sentence. Come unto me, all ye that labour and are heavy laden, and I will give you reft; Ver. 28. Which fuppofeth Men to have been oppreffed, and even to have yielded under the Weight of their Burdens; to have been fo far from receiving any Satisfaction or Complacency therein, that they grew weary of them; fought for Reft and Relief, and afflicted themfelves with the Sense of the want of it. And furely, not Without Reason.

For, to begin with the Toke of Natural Religion; that could not but be very grievous, when no Profpect of Reward appeared to the Confcientious Obfervers of it.

It is the Hopes of fome Good to be obtained by it, which excites the Diligence of Man; and the Continuation of thofe Hopes will fupport him under all Difficulties. Nothing leis than the Profpect of fome excellent Reward, could encourage the Soul of Man to break through all the Temptations of the World; to maintain a conftant and vigorous War against the Lufts of the Body, to afflict itself with continual Carefulnefs, and enter upon all the Difficulties of a virtuous Life. When no Reward, therefore, is promised; when the Supreme Happinefs is, if not unknown, yet at least un

certain;

certain; as they wanted an effectual Motive to the Practice of Virtue; fo the very Ig norance of true Happiness was none of their leaft Anxieties.

They found themselves to be capable of more noble Enjoyments than what their Senfes could prefent to them; and they could not ftifle the reftlefs Defires of this Happiness. They fet themfelves to enquire after it; framed nice Syftems, and fubtie Definitions of it; yet all their Labour ended in empty and uncertain Notions. What a continual Vexation was it then to the Soul of Man, to confider that they were capable of great Improvements of Felicity, and yet knew not either wherein they confifted, or how they might be obtained: To view the Extent of their Duty, the many and laborious Virtues which were required of them, and yet to be unfatisfied to what Purpofe all this tended, or wherein they fhould receive any Advantage by it. They could not but conclude, indeed, that the Justice of God did require a Discrimination of the Good and Bad: But then it did not appear, that because the Bad were to be punished, the Good must be rewarded with any fupernatural Favours. It was a fufficient Reward to Man for his Obedience to the Divine Laws, that he had received his Being, and all the Benefits of his Life from God, and enjoyed them upon no other, Condition.