I kept thy word And againe It is good for me that I haue bin afflicted that I might learne thy statutes for as the bitternesse of sowre and vnsauorie things makes the suckling forbeare and refraine the dug wherunto he otherwise he naturally inclineth Iust so the bitternesse of calamitie and tribulation which for Iniquity lieth heauy vpoÌ„ the dearest of Gods children makes them forsake and renounce the pleasures of sinne from whence otherwise they could not so easily be weaned and kept backe And learne of me There is no doctrine more harsh and vnsauoury vnto the naturall man then that of the crosse therefore when as mention is made thereof vsually it pleaseth the wisedome of Gods holy Spirit to subioyne words of encouragement and comfort as in that Prophesie of Israels tribulation in the land of Aegypt Know for a suretie that thy seede shall be a stranger in a Land that is not theirs Gen. 15.13 14. and shall serue them and they shall afflict them foure hundred yeeres and also that Nation whom they shall serue I will iudge and afterwards shall they come out with great substance and againe These things haue I spoken vnto you Ioh. 15.33 that in me yee might haue peace in the world ye shall haue tribulation but be of good cheere I haue ouercome the world as here in the Text which now we haue in hand Christ in the beginning of the Verse hauing spoken of a yoke lest thereupon men should bee discouraged and dis-heartned from comming vnto him he is not content to promise vnto them in the agony greatest heate of affliction rest vnto their soules that though the outward man perish yet the inward man shall be renewed day by day though the body be dead because of sinne yet the spirit shall liue because of righteousnesse though the flesh be destroyed yet the spirit shall be saued in the day of the Lord Iesus but for their further incouragement he addes two forcible and effectuall arguments for begetting in their hearts patience and constancy in bearing of this yoke the first whereof is taken from his own example which ought so much the more to preuaile with vs as he is is more worthy in the fauor of God then we learne therefore of mee that the father in this life will not haue his children free from the yoke of calamity and tribulation for if we be without chastisement whereof all are partakers we are bastards and not the sonne◠〈◊〉 God because the Lord whom hee loueth he chastiseth and correcteth euery sonne whom he receiueth and certainly if we ponder and weigh things in an euen ballance this cannot but preuent euery least beginning of discontent that we taste of no other cuppe then that whereof the Sonne of God hath liberally drunke before there is no other measure giuen vs then that which Iesus Christ hath formerly receiued 1. Pet. 2.21 Hereunto sayth the Apostle were ye called because Christ also suffered leauing for vs an example that wee should follow his steppes and againe Whom he did fore-know he also did predestinate to be conformed to the Image of his Son Rom. 8.29 that as hee in all meeknesse and lowlinesse of minde submitted himselfe to the good will and pleasure of his heauenly Father so by his example wee might learne to doe the same according to that of the Apostle Being found in fashion as a man Phil. 2.8 hee humbled himselfe and became obedient vnto the death euen the death of the Crosse And againe Though he were a Sonne Heb. 5.8 yet learned hee obedience by the things which he suffered Reioice greatly O Daughter of Sion shout O Daughter of Ierusalem behold thy King commeth vnto thee Zach. 9.9 hee is iust and hauing saluation lowly and riding vpon an Asse and vpon a Colt the Foale of an Asse For herein stands the difference between the Godly and the wicked in carrying about the badges of guilt that the one doth it with vnspeakable wrestling repining grudging murmuring and fretting against the Lord but the other with al meeknesse and lowlinesse of minde submit themselues vnder the afflicting hand of Almighty God and why because they vnderstand their afflictions to proceed from a louing and gracious Father who will doe nothing but for their good howsoeuer for the present his proceedings be sowre and vnsauoury vnto the naturall man but the wicked seeing nothing but the fierce countenance of an angrie Iudge fret and fume against him as the enemy and destroier of their being If the Iudgement of God be denounced aâ—â—â—â—st Cain for his offence Gen. 3.13 as an vntamed Heifer hee will kicke against his Maker My punishment is greater then I can beare 1. Sam. 3.18 but let Samuel deliuer vnto Eli neuer so harsh newes the grossest of his carriage shall be it is the Lord let him doe what seemeth him good If Ahitophel be disgraced the Gallowes shall bewray the implacable discontent of his heart but although King Dauid be openly reproued for his sinne humble confession is the worst entertainement that hee giues the Lords message learne therefore of mee for I am meeke and lowly in heart and yee shall finde rest vnto your soules My yoke is easie The second argument which Christ vseth to perswade such as come vnto him with patience and constancie to take his yoke vpon them is taken from the easinesse and facilitie of the taske things light and easie to bee performed are at the command of a Superiour with great patience and constancy cagerly to be taken in hand especially being exceeding profitable and making for the good of the Patient but so it is that my yoke is easie and my burthen light First because of the perpetuall assistance of my holy Spirit whereby you are strengthened in the inner-man the better to beare the afflictions which outwardly you suffer in the bodie according to that of the Apostle 1. Cor. 10.13 God is faithfull who will not suffer you to bee tempted aboue that you are able but will with the temptation also make a way to escape that yee may be able to beare it Secondly it is easie because of the vnspeakable felicity and happinesse which after small continuance it brings vnto the Patient Our light affliction 2. Cor. 4.17 which is but for a moment vvorketh for vs a farre more exceeding and eternall weight of glorie And againe Rom. 8.18 I reckon that the sufferings of this present time are not worthie to bee compared with the glorie which shall bee reuealed in vs. Therefore Saint Paul speaking of himselfe sayth Coloss 1.24 Who now reioyce in my suffering for you and fill vp that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the Church And againe Rom. 5.3 Wee reioyce in tribulations my brethren count it all ioy when ye fall into diuers temptations My yoke First because according to my good will and pleasure I impose and lay the same vpon the necks of my followers for afflictions come not vnto the Saints by chance or fortune but from the Lord according to that of Iob Iob. 1.21 5.17 18. The Lord giueth and the Lord taketh away blessed be the Name of the Lord. And againe Happie is the man whom God correcteth therefore despise not thou the chastening of the Almightie for he maketh sore and bindeth vp he woundeth and his hands make whole Secondly it is his yoke because in his owne person hee hath deepely tasted the bottome and verie dregges of this Cuppe according vnto that of the Prophet He is despised and reiected of men Esay 53.3 4 5 6. a man of sorrowes and acquainted with griefe surely he hath borne our griefes and carried our sorrowes he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was vpon him Thirdly hee calls it his yoke for difference and distinctions sake betweene the afflictions of the godly and punishments of the wicked the one beareth the yoke of Gods fierce wrath and indignation because of their abhominable transgressions but the other the yoke of fatherly correction the one yoke is imposed and layd on for the destruction and ouerthrow of the patient but the other for the chastisement of sonnes that thereby they may learne not to prouoke their heauenly Father vnto further displeasure Fourthly and lastly Christ calls it my yoke in regard of the gracious assistance of his holy Spirit whereby hee comforts vpholds and strengthens the hearts of his children for the more patient and constant bearing of the same For we haue not an High Priest Heb. 4.15 which cannot be touched with the feeling of our infirmities but was in all things tempted as wee are â—hat he might be a mercifull and faithfull High Priest in things pertaining to God to make reconciliation for the sinnes of the people Blessed therefore be God euen the Father of our Lord Iesus Christ the Father of mercies and the God of all comfort who comforteth vs in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selues are comforted of God To whom the Father the Sonne and the Holy Ghost be all honour prayse and glorie now and for euermore Amen FINIS
comfort wherewith wee our selues are comforted of God for as the sufferings of Christ abounde in vs so our consolation also aboundeth by Christ. The words diuide themselues into two seuerall branches in the first whereof Christ graciously inuites all such as labour and are heauie laden vnder the burthen of their sinnes to come vnto him as the only Physicion and comforter of perplexed spirits come vnto me all ye that labour and are heauy laden and I will giue you rest The second containes a maine condition with all care and diligence sincerely to be performed by such as accept and embrace this comfortable offer take vpon you my yoke and learne of me for I am meeke and lowly in heart and ye shall find rest vnto your soules for my yoke is easie and my burthen light the inuitation affords these particulars to our consideration first the exhortation it selfe Come vnto mee all yee that labour and are heauie laden secondly a large and ample promise annexed thereunto and I will giue you rest or as it is in the next Verse and you shall finde rest vnto your soules In the inuitation we are first to consider the particle or word of exhorting Come Secondly the quality and condition of the ghuests inuited yee that labour and are heauy laden Thirdly the number of them all and Fourthly the feast-maker or he by whom these ghuests are inuited Me come vnto me all ye that labour and are heauy laden the promise after the same manner resolues it selfe into these particulars first the thing promised rest secondly the qualitie of it it is a gift and thirdly the guide from whom the same is to be expected I come vnto me and I will giue you rest In the second part of the Text the condition to be performed by such as accept Christs offer is first generally propounded take vpon you my yoke secondly the same is by two seuerall arguments particularly enforced whereof the first set downe in the end of the 29. Verse is taken from Christs owne example Learne of mee for I am meeke and lowly in minde the second from the facilitie and ease of this taske in that which followeth for my yoke is easie and my burthen light of these then in order and first of the first Come this word is diuersly taken in text of holy Scripture somtimes it is a word of exhortation which looking backe vpon something to bee forsaken implies a secret reason why departure is to bee made from the same in which sence it is then cōmonly vsed when as one stepping out from the rest exhorts intreats others to enterprise or vndertake this or that thus Iacobs sons vpon the approach of their brother Ioseph encourage one another for effecting and bringing to passe their vnlawfull ends Gen. 37.20 Come now therefore and let vs slay him and cast him into some pit and wee shall say Some euil beast hath deuoured him and we shall see what shall become of his dreames and Balack in his speech vnto Balaam Come I pray thee Numb 23.27 and I will bring thee vnto another place peraduenture it wil please God that thou maist curse me thē from thence and in the Parable of the Householder who going into a farre Countrey let out his Vine-yard vnto tenants the husbandmen vpon the comming of the Heire are brought in after this manner speaking one to another This is the Heire come let vs kil him Matth. 21 38. and let vs seaze on his inheritance Come saith the Prophet Dauid and heare Ps 66.16 24.11 all yee that feare God and I will declare what the Lord hath done for my soule And againe Come ye children hearken vnto me I will teach you the feare of the Lord. Sometimes againe it is a word of command and charge as appeareth by the messages of the two Captaines whom Ahaziah sent for Eliah the Prophet Thou man of God the king hath said Come downe 2. Kings 1.9 11. O man of God thus hath the King sayd Come downe quickly Both which significations of this first word applied vnto the present occasion afford streames of great comfort and consolation vnto perplexed spirits that the Sonne of God Iesus Christ stepping as it were out from amongst his brethren should friendly exhort beseech and intreat that forsaking their wretched and miserable estate the momentarie pleasures of sinne the bondage of Sathan and allurements of this wicked world now at length they would be content to shelter safegard themselues vnder the couert and shade of his protection or otherwise for expressing of his further care and more earnest desire of the saluation of our soules that knowing the naturall and imborne backwardnesse of the heart of man in embracing and intertaining motions making for the good and euerlasting happinesse of his soule he should as Lord and Master commaund and charge vs leauing our former wicked and euill courses to come vnto him the onely fountaine and wel-spring of true happinesse howsoeuer then the words thus expounded afford many singular and extraordinarie comforts vnto distressed and diseased soules yet if in this place we vnderstand come to bee the same that beleeue wee shall not come farre short of the true sense and meaning of the speaker as by collation and conference of other Scriptures of like nature euidently doth appeare Ye will not come vnto me that ye might haue life No man commeth vnto the Father Ioh. 5.40 14.8 6.44 but by mee No man can come vnto me except the Father which hath sent me draw him Faith then in the Mediator Iesus Christ is that wherby broken and contrite spirits labouring and heauy laden vnder the burthen of sinne finde rest vnto their soules not a bare knowledge of the History of holy Scripture for then the diuels might challenge interest in Christs death as well as others Iam 2.19 because Saint Iames witnesseth The diuels beleeue and tremble but besides this knowledge there must bee an assurance grounded vpon the authority of Gods word that for Christ his sake God is reconciled vnto vs according to that of the Apostle Being not weake in faith hee considered not his owne body now dead when hee was about an hundred yeere old Rom. 4.18 19 20 21. neither the deadnesse of Saras wombe hee staggered not at the promise of God through vnbeliefe but was strong in faith giuing glorie vnto God beeing fully perswaded that what he had promised he was able also to performe so that the saith whereby wee come vnto CHRIST hath his seate in both parts of the soule in the intellectiue or vnderstanding part a sure and certaine knowledge of the truth of those things which are to be beleeued for faith as the Apostle witnesseth is the substance of things hoped for Heb. 11.1 and the euidence of things not seene And againe therefore it is of faith that it might bee by grace to the end the promise might be sure to all
and other Scriptures of the same or like nature by some maintained and from hence by others in large and learned discourses powerfully confuted I forbeare in this place so much as to name because the words rightly considered giue not the least occasion of any such discourse challenging rather the conueiance of comfort vnto the most hainous grosse and grieuous sort of those transgressours who labouring and heauie laden vnder the burthen of their sinnes come vnto Christ then any such generall interest in Christs death vnto all For as Sathan the common enemy of mans saluation hath great variety and store of sleights and subtilties to hinder our approach vnto the Throne of grace so this is none of the least that with great inlargement and amplifications he sets before our eyes the sins and offences which formerly we haue committed thereby to make vs despaire of Gods goodnes and mercie this was that Schoole where Cain learned that dolefull doctrine My sinnes are greater then can be forgiuen this was the stratagem which brought wretched Iudas vnnaturally to become the executioner of his owne body to speake nothing of many others who euen in our times by this meanes haue been brought to commit things farre misbeseeming their holy profession therefore for preuenting of so great harme otherwise like to ensue and fall vpon the creature it hath pleased the wisedome of Gods holy Spirit so to publish the riches and great depth of his mercy that Sathans subtilty may preuaile against none how great and grieuous transgressors soeuer in the least measure industrious and carefull of the saluation of their soules for this cause it is that sometimes in the plurall number hee is called the Father of mercies 2. Cor. 1 3 4. Blessed bee God euen the Father of our Lord Iesus Christ the Father of mercies and the God of all comfort who comforteth vs in all our tribulation that we may be able to comfort them which are in any trouble Psa 103.9 10 11 12 13. by the comfort wherewith we our selues are comforted of God sometimes a mercifull and gracious Lord slow to anger and plenteous in mercie such a one as will not chide alway nor keepe his anger for euer who dealeth not with vs after our sinnes nor rewardeth vs after our iniquities for as high as the heauen is aboue the earth so great is his mercy towards them that feare him as farre as the East is from the West so farre hath he remoued our transgressions from vs like as a Father pittieth his children so the Lord pittieth them that feare him and againe Exod. 34.6 7. The Lord the Lord mercifull and gracious long suffering and aboundant in goodnes and truth keeping mercy for thousands forgiuing iniquity transgression and sinne and sometime he is said to be rich in mercy and grace God who is rich in mercy for his great loue wherewith he loued vs euen when wee were dead in sinnes hath quickned vs together with Christ Eph. 2.4 5. that in the ages to come he might shew the exceeding riches of his grace and kindnesse towards vs through Christ Iesus Rom. 2.4 and in the Epistle to the Romans Despisest thou the riches of his goodnes forbearance and long suffering not knowing that the goodnesse of God leadeth thee to repentance I will spare them saith the Lord by the mouth of the Prophet as a man spareth his own sonne that serueth him Mal. 3.17 There is then no sin so odious and abominable in the sight of God but vpon a true sense and feeling of the lothsomnesse of the same by faith in the Mediator Iesus Christ free pardon and forgiuenesse is assuredly to be looked for and expected from the Throne of mercie and grace Come therefore vnto me all ye that are weary and heauy laden and I will giue you rest though your sinnes be as skarlet they shall be as white as snow though they bee redde as crimson they shall be as wooll for if the wicked will turne from all his sinnes that he hath committed Eze. 18.21 22. and keepe all my statutes and doe that which is lawfull and right he shall surely liue he shall not dye all his transgressions that hee hath committed they shall not be mentioned vnto him in his righteousnesse that he hath done he shall liue Ye that labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as be skilfull in the original tongues make this difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the latter generally signifying whatsoeuer labour exercise and trauaile the first betokeneth a paineful wearisome sorrowfull and heauy labour so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labour is the cause of wearisomenesse or painefull and tedious emploiment and therefore the Septuagint and other Translations of the olde Scripture into the Greeke tongue haue vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in such places of the old Testament where the Originall expresseth such and so great ouerspending of the vitall parts by reason of too much sorrow griefe labour and toile that without present succour releefe and comfort nothing but death and fearefull dissolution is vndoubtedly to bee expected as in that of Deuteronomy Remember what Amalek did vnto thee by the way Deut. 25.17 18. when ye were come forth out of Aegypt how hee met thee by the way and smote the hindmost of thee euen all that were feeble behind thee when thou wast faint and wearie And againe Ahitophel offering his seruice vnto Absalon against Dauid 2. Sam. 17.2 sayth I will come vpon him while he is weary and weake handed and will make him afraid I haue giuen you a Land for which ye did not labour Iosh 24.13 and Cities which yee built not and ye dwell in them What! Did not Israel labour for the Land of Canaan for which they had many sharpe skirmishes and encountred with many seuerall oppositions Yes verily but because of the extraordinary assistance of Gods holy Spirit and vnaccustomed presence of his almighty power and out-stretched arme whereby they subdued those nations with great facility and ease they might well haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was vnto them some kinde of exercise but not an ouer-spending and out-wearing of their strength sometimes againe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed for expressing of those places of the old Testament where the Originall signifieth a coniunction of labour sorrow trauell heauinesse and paine Man is borne vnto trouble as the sparks flye vpwards Iob. 5.7 And againe the daies of our yeeres are threescore and ten and if by reason of strength they be fourescore Psal 90.10 yet is their strength labor and sorrow Thirdly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed by the Pen-men of holy Scripture for expressing the varietie of tribulation calamity and crosse vnder which in this life the Saints continually groane 1. Cor. 4.11 12. Euen vnto this present houre we both hunger and thirst and
and therefore in the booke of the Law where summarily and in generall is set downe whatsoeuer elsewhere throughout the Text of holy Scripture is more at length deliuered Moses vnder those two comprehends all the motiues which possibly can be deuised and found out eyther for animating and encouraging of man vnto the better things or disswading of him frō the worst See I haue set before thee this day life and good death and euill Deut. 30.15 16 17 18. in that I command thee this day to loue the Lord thy God to walke in his wayes and to keepe his commandements and his statutes and his iudgements that thou mayest liue and multiplie and the Lord thy God shall blesse thee in the Land whither thou goest to possesse it but if thine heart turne away so that thou wilt not heare but shalt be drawne away and worship other gods and serue them I denounce vnto you this day that yee shall surely perish and that yee shall not prolong your dayes vpon the Land whither thou passest ouer Iordan to goe to possesse it And againe It shall come to passe Deut. 38.1.15 if thou shalt hearken diligently vnto the voice of the Lord thy God to obserue and doe all his commandements which I command thee this day that the Lord thy God will set thee on high aboue all Nations of the earth but if thou wilt not hearken vnto the voice of the Lord thy God to obserue and doe all his commandements and his statutes which I command thee this day that all these curses shall come vpon thee and ouertake thee In like manner haue the Lords proceedings beene with particular persons Gen. 4.6 7. And the Lord said vnto Cain Why art thou wroth and why is thy countenance fallen if thou doe well shalt thou not be accepted and if thou doest not well sinne lyeth at the dore 2. Sam. 7.14 I will set vp thy Seede after thee which shall proceed out of thy bowels and I will establish his kingdome I will be his father and he shal be my sonne if he commit Iniquity I will chasten him with the rodde of men and with the stripes of the children of men 1. Kings 3.14 If thou wilt walke in my wayes to keepe my statutes and commandements as thy Father Dauid did walke then I will lengthen thy dayes And here in the Text which now we haue in hand Christ friendly inuiting such as labour and are heauie laden to come vnto him the exhortation is enforced by an ample and large promise of reward Come vnto me all ye that labour and are heauie laden and I will giue you rest For as the elements of the world naturally incline each of them to his owne Region and place of abode so the soule of man by transgression hauing fallen from his rest is so perplexed and wearied wandering to and againe that it hearkens vnto nothing more willingly then motions and means seruing for that purpose Confess lib. 1. cap. 1. according to that of S. Augustine Cor nostrum creasti ad te Domine nisi te nunquam satiari potest O Lord thou hast created our soules to thine owne image so that but in thee they neuer receiue content Which our Sauior well considering vseth the same as an vnfaileable argument to induce and perswade vs to come and drinke freely of the waters of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will giue you rest The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly vsed when as after labour and toyle we betake our selues vnto tranquillitie and ease for refreshing of our wearie ouer-spent and decaying strength as in that of Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after long and tedious sicknesse receiuing or enioying rest and Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who would not out of miserie and tedious employment come vnto rest And thus the Greeke Translation vseth the word in expressing the Lords speech vnto Dauid concerning his sonne Salomon 1. Chron. 22.9 Behold a sonne shall be borne vnto thee who shall be a man of rest and I will giue him rest from all his enemies round about him But most frequently in the text of holy Scripture this word is vsed to expresse the tranquillitie and calmenesse of the mind as in the fift of Genesis and nine and twentieth verse old Lamech supposing that his sonne had beene the Messias promised in the Garden calls him Noah saying This sonne shall comfort vs concerning our worke and toile of our hands because of the ground which the Lord hath cursed Where the Greeke Translations vse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereunto our Sauiour alluding saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come vnto me and I will giue you rest Giuing vs thereby to vnderstand that he is that true Noah from whom the holy Patriarchs labouring vnder the burthen of sinne and iniquitie did expect and looke for rest vnto their soules In like manner the day of festiuitie and ioy which the Iewes celebrated vpon the newes of their deliuerance from the trecheries of wicked Haman and sentence of death formerly passed vpon them is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a day of rest and tranquillitie And againe the refreshment which Saul vexed with the euill spirit receiued by Dauids Musike the Greeke Translation expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sam. 16.23 so Saul was refreshed and was well and the euill spirit departed from him From hence then it is easie to vnderstand the nature of this promise which Christ here in the Text makes vnto such as labouring and heauie laden vnder the burthen of their sinnes come vnto him for reliefe and comfort viz. in this life refreshment rest and ease vnto their soules from the consuming heat of Gods wrath the rottennesse of sinne and heat of the torment and torture of conscience which formerly they haue endured and in that which is to come perfect ioy felicitie and happines being freed from all miserie whatsoeuer Therefore S. Peter calls the time of Christs comming vnto iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the times of refreshing or rest What paines are answerable vnto so great a reward Shall not the children of this life rise vp and condemne vs in the last day who refuse no trauell perplexitie and trouble for attainement of worldly preferment Which gotten is first corruptible and subiect to the out-wearing power of time secondly vncertaine and doubtfull after a world of miserie and trouble vndertaken for attainement of the same I will not now speake of Alexander his trauailes in subduing Asia of Annibal his labours in passing from Spaine ouer the Alpes into Italie Xerxes his perplexitie during his abode in Europe together with many other of that nature whereof some after vnspeakable paines haue come short of their ends as Xerxes of the conquest of Europe Annibal of Italie Crassus and Antonius of Persia others after great labor and paine haue still continued vncertaine fearefull and in doubt till the very moment
and last period of enioying their ends What warrant had Alexander for his assurance of subduing Asia Augustus of Pompey Cassius and the like and all subiect to corruption for where are now the great Monarchies of Assyria Media Persia Grecia and of the Romans well then being that men vndergoe such and so great labour and toyle for attaining vncertaine and corruptible glorie what should we do for attaining the rest spoken of here in the Text which once gotten is free from all corruption and whereof by the means here mentioned we may vndoubtedly be assured Take vpon you my yoke As man by nothing more is encouraged to vndertake great weighty matters then by hope and expectation of reward so failing and comming short of his ends he seldome misseth shamefull Apostasie and defection from his former resolution yea oftentimes although the error be in his owne false conceit and misunderstanding of the promise Thus Israel hearing in Aegypt that a Land flowing with milke and hony was prepared for them and that the Lord himselfe would safely conduct them into that good Land O they are a fire till the iourney be in force but how soone as come to the red Sea they see themselues enuironed with great and high mountaines on the one side the Aegyptian forces on the other and the raging waues of mercilesse water before their faces how soon they came into the desart and barren wildernesse and heard of the great strength and walled Cities of Canaan as men frustrate and disappointed of their promised reward like broken bowes they start backe and make defection from their former profession Many in hope and expectation of future preferment followed Christ in the beginning of his Ministerie fondly dreaming of a temporall kingdome but perceiuing in processe of time all things to fall out quite contrarie the Text saith That they went backe Ioh. 6.66 2. Tim. 4.10 Luk. 22.4 and walked no more with him This was Demas his bane Iudas his ruine Simons ouerthrow and a great stumbling blocke vnto the two disciples iournying towards Emmaus as by their owne conference euidently doth appeare Act. 8.19 We trusted that it had beene he which should haue redeemed Israel beside all this to day is the third day since these things were done yea and certaine women also of our companie made vs astonished which were early at the Sepulchre and when they found not his bodie they came saying that they had also seene a vision of Angels Act. 24.21 22 23 24. which said that he was aliue Therefore Christ for preuenting of this so great an inconuenience hath from time to time laboured rightly to informe such as come vnto him of the nature and qualitie of the entertainment which from his hands is to be expected Thus the Pharisee offering his seruice heareth That the Foxes haue holes Matth. 8.20 and the Birds of the Heauen haue nests but the Sonne of man hath not whereon to lay his head And here in the Text which now wee haue in hand hauing comfortably inuited all such as labour and are heauie laden vnder the burthen of their sins to come vnto him with a promise of rest lest men hereupon should promise vnto themselues worldly pleasure temporall felicitie and the fulfilling of the delights and desires of the flesh the missing whereof might afterwards occasion a disgracefull apostafie and defection from this holy profession therefore after the promise immediately he subioynes a large commentarie and exposition of his former words Take vpon you my yoke As if he should haue said I came not to cleanse you from your sinnes that being reconciled and receiued againe into the loue and fauour of Almightie God you should challenge libertie and freedome without all restraint at randon to wallow in sinne and iniquitie it is neither a bodily nor fleshly rest which from me is to be looked for and expected for why should the followers of a Prince whose kingdome is not in this world dreame of such things but the rest which I promise is spirituall Come vnto me and you shall find rest vnto your soules As concerning the things of this life you must learne to put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts and be renewed in the spirit of your mind putting on the new man which after God is created in righteousnesse and true holinesse Our freedome in Christ Iesus then is not such that as lawlesse men we may doe what we list but on the contrarie being ingrafted into his mysticall bodie wee must take vpon vs his yoke of repentance and faith by the one putting off concerning our former conuersation the old man which is corrupt according to the deceitfull lusts and by the other being renewed in the spirit of our minds putting on the new man which after God is created in righteousnesse and true holinesse Neyther is the Rest by Christ Iesus promised a cessation of tribulation and crosse but by faith being vnited vnto the great Shepheard we must take vpon vs his yoke of calamitie and trouble If any man will come after me let him deny himselfe and take vp his crosse Matth. 16.24 and follow me Take vpon you my yoke The word yoke in his proper signification is an instrument framed by the wit and inuention of man for combining and ioyning beasts together in Carts or Coaches for the more easie and swift carriage of ponderous and weightie things wherein three things offer themselues to our consideration first a distinct and seuerall kind of labor and working for beasts vnder the yoke are confined vnto one particular manner of trauaile secondly the weight and heauinesse of the burthen for yoking presupposeth an intention in the owner to lay more vpon the beasts then otherwise conueniently they could be brought to beare and thirdly the crueltie of the Dryuer because beasts vnder yoke restrained from working as they would are bitterly pusht and prickt forward with goades whips scourges and the like From which three properties of a yoke the Pen-men of holy Scripture haue drawne three seuerall metaphors vsing the word sometimes for the doctrine instruction and teaching wherein the Lord traines and brings vp his Church here vpon earth because as a yoke confines beasts vnto a definite and certaine kind of working so doctrine institution and teaching commaunds vs to thinke speake and doe after this or that manner These haue altogether broken the yoke and burst the bonds Ier. 5.5 that is they haue forsaken and cast off the obedience of Gods commandements If in this sence we vnderstand Christ his words the meaning will be that by faith in his death we are not so freed from the yoke of his Law as that we haue libertie to doe what wee list but by faith in the Mediator being reconciled vnto God we are to take this yoke vpon vs vsing the Law as a guide a path and sure way to walke and passe through