the Commandement as if seeing a man altogether depriued of the vse of his legges one should promise him great summes of money with all celeritie and swiftnesse speedily to runne a race whom hee very well knew vnable so much as to stand much lesse swiftly to runne Being then that the Lord commands exhorts aduiseth and by large and ample promises allures men to the obedience of his Commandements it must of necessitie follow that there is some power and abilitie in them for the performance of this obedience Christ his Come vnto me then puts vs in mind that if wee will wee may beleeue in the Mediator betweene God and man if we list there is power in vs ynough to obey his commandement and if carefully we bestirre our selues there is no want of strength in our hearts to corporate and worke together with the Spirit of God for consummating and bringing to full perfection the worke of our saluation for els the great Shepheard IESVS CHRIST would not require that of vs which altogether we are vnable to performe But needlesse multiplication and increase of words remoued and set aside if these men can be perswaded to turne vnto the sixt of S. Iohns Gospell and foure and fortieth verse they shall finde the same mouth that in the Text which now wee haue in hand inuites and exhorts such as labour and are heauie laden to come vnto him there publikely preaching vnto the Iewes No man can come vnto me except the Father which hath sent me draw him Where is now their imborne strength What is now become of their naturall abilitie in spirituall things And of what validitie and force I pray you is their strong Goliah taken from the nature of Christs speech If no man can come except he be drawne certainely of our selues wee are dead in sinnes and trespasses Ephes 2.5 if wee must be drawne then we are not sufficient of our selues to thinke a good thought 2. Cor. 3.5 much lesse to doe any thing that good is if wee must be drawne vnto Christ then naturally euery imagination of the thoughts of our hearts are onely euill continually In like manner the same Spirit Gen. 6.5 which by the mouth of Malachie exhorts Israel to turne vnto the Lord their God by Ezechiel professeth Mal. 3.7 That he will giue them one heart and put a new spirit within them That he will take away the stonie heart out of their flesh and giue them an heart of flesh Ezech. 11.19 20. that they may walke in his Statutes and keepe his Ordinances to doe them and they shall be his people and he will be their God and againe I will giue them one heart and one way Ierem. 32.39 that they may feare me for euer for the good of them and of their children after them That then wee walke in the obedience of Gods commandements it is the Lords own blessing and not any naturall or imborne strength of ours according to that of S. Cyprian Dei est inquam Cyp. lib. 2. Ep. 2. Dei est omne quod possumus inde viuimus inde pollemus inde sumpto concepto vigore hic adhuc positi futurorum indicia praenoscimus Whatsoeuer wee are able to doe for the attainement of euerlasting happinesse is to be ascribed vnto the grace and gift of God it is from God I say and not our owne for in him wee liue by him wee are enabled and from him endowed with strength liuing yet here vpon earth by the eyes of faith we behold and looke vpon the badges and notes of euerlasting happinesse And S. Augustine speaking to the same purpose Nemo se palpet Aug. Hom. 49. in Ioan. de suo Satanas est tollat homo peccatum quod suum est Deo iustitiam relinquat Let no man in the matter of regeneration ascribe any thing vnto himselfe for of ourselues we are aduersaries and opposite vnto the wayes of righteousnesse Let man then if hee must needes challenge ought to himselfe take to him the sinnefull part which is his ascribing all his righteousnesse vnto the Lord. Therefore the Prophet Dauid blusheth not to begge at the hands of the Lord euen the beginnings and first steps of holinesse Psal 51.10 119.18.35.34.35 Create in me a cleane heart O Lord and renew a right spirit within me open thou mine eyes that I may behold wonderous things out of thy Law make me vnderstand the path of thy Commandements so shall I talke of thy Precepts giue me vnderstanding and I shall keepe thy Law yea I shall obserue it with my whole heart make me to goe in the path of thy Commandements for therein doe I delight What then had Dauid of his owne or where was his naturall and imborne strength whereby he was able of himselfe to doe somewhat towards the attainement of euerlasting happinesse a cleane heart and a right spirit he begges to haue created within him now creatio est ex nihilo this is the difference betweene made and created that making presupposeth the substance of the thing made to haue beene before being nothing else in it selfe but inductio nouae formae the bringing of a new shape fashion or forme vpon an old subiect as to make a Shippe a Boat an Oare or the like is nothing else but to square and proportion Timber and Wood which haply long or at least sometime before hath had his being into forme and fashion fit to swimme or sayle in the Sea but to create is of nothing to make some substance If then Dauid must haue a cleane heart and a right spirit created in him it will of necessitie follow that there was at this time no such thing to be found in his brest Secondly hee cranes not onely a cleane heart and a right spirit to be created in him but Lord open thou mine eyes that I may behold wonderous things out of thy Law giue me vnderstanding and I shall keepe thy Law make me to goe in the path of thy Commandements As if Hanna hauing by prayer and supplication obtained a sonne at the hands of the Lord should begge safe deliuerance at the Throne of Gods mercie professing thereby both the conception and birth to be from aboue Iust so Dauid hauing begged the foundation and ground a cleane heart and a right spirit finding in himselfe not so much as abilitie and strength to make vse of the Lords blessings for the saluation of his soule much lesse power to doe any thing that good is he sueth That the Almightie hauing of nothing framed the new man in his heart he would be pleased to open his eyes that he might see and strengthen his limbes that hee might walke and firmely tread within the Courts of his Sanctuarie Thus then you see what warrant the aduersarie hath from this and such like Scriptures for maintaining a position so preiudiciall vnto the all-sufficient Sacrifice of Christs death But what then may some man say is
the meaning of Gods holy Spirit in these and the like kind of speeches Vnto which question I had rather answere by Saint Augustine then mine owne mouth who disputing against Pelagius the same verie question which now wee haue in hand speakes after this manner Aug. de lib. Arbit cap. 16. Iubet Deus quae non possumus vt nouerimus quid ab illo petere debeamus Therefore sayth hee God commaunds vs often to doe those things which he knowes vs wholy vnable to performe thereby to teach vs what to aske begge and craue at his hand And againe Aug. de corrept grat cap. 3. O homo in praeceptione cognosce quid debeas habere in correptione cognosce tuo te vitio non habere in oratione cognosce vnde accipias quod vis habere O man in and by the commandement learne what thou oughtest to haue in punishment that thou thy selfe art the cause of all thy wants in supplication and prayer vnderstand from whence supply of thy defects is to be had for as a broken-winged Fowle by offering to flye perceiues the defect and decay of that part of her bodie which before shee thought to be sound so man being by diuine authoritie commanded to performe these and these spirituall duties in ipso conatu in the very attempt and enterprise it selfe he is informed of his owne inabilitie and weakenesse Come then vnto me doth not as the Papists falsely imagine argue any naturall or imborne strength in man for the performance of spirituall duties but is a means which it pleaseth the wisedome of Almightie God to vse for bringing of him to the knowledge and acknowledgement of his naturall and imborne frailtie and by consequence vnto a begging of things necessarie vnto endlesse and euerlasting happinesse from the Throne of his mercie according vnto that of S. Augustine Ideo Iubet vt facere iussa conati Epist 89. in nostra infirmitate sub lege fatigati adiutorium gratiae petere nouerimus Therefore saith hee God commands that in the enterprise and attempt of obedience by reason of our manifold infirmities wearied vnder the yoke of so absolute and perfect a law wee may learne to sue vnto the Throne of Gods mercie for the gracious assistance of his holy Spirit whereby we may be enabled to performe that which hee so iustly doth exact and require at our hands Vnto me The soule of man guiltie of many haynous abominations and vnderstanding both the fiercenesse of Gods wrath and indignation against the breach of his Law and great power which he hath to doe what he will for the ouerthrow finall subuersion of his enemies seekes nothing more then how to appease this consuming fire and be in fauor with this great and dreadfull Iudge of the World The Books and Learning of the Heathen are able to afford no direction in this case because they themselues blinded with a vaine conceit of Righteousnes were altogether ignorant of the great miserie by the fall of our first parents brought vpon the whole posteritie The Pen-men of Holy Scripture haue discouered two means for effecting and bringing this matter to passe which S. Paul calls the Law of Works the Law of Faith Where is boasting then Rom. 3.27 It is excluded By what Law Of Works Nay but by the Law of Faith The first howsoeuer it be in it selfe sufficiently able safely to conduct vs vnto the Hauen of euerlasting happinesse yet in regard of our inabilitie and weakenesse to performe the condition of perfect obedience contained therein it becomes rather an accuser and vpbraider of our miserie then a wholesome salue of sicke and diseased soules according to that of the Apostle Now we know that what things soeuer the Law saith Rom. 3.19 20. it saith to them who are vnder the Law that euery mouth may be stopped and all the world may become guiltie before God therefore by the deedes of the Law there shall no flesh liuing be iustified in his sight for by the Law is the knowledge of sinne And againe The Law worketh wrath for where no Law is Rom. 4.15 there is no transgression For this cause it was that the Prophets and Preachers of that ancient Church before the comming of Christ haue from time to time taught Gods people to appeale from this where no comfort was to be found vnto the Law of Faith in Iesus Christ Rom. 3.25 whom God hath set to be a propitiation for the remission of sinnes through faith in his bloud that Adam whom the voice of God summoning citing to appeare before the Tribunal of his iustice made afraid may by a more gentle and milde voice Gen. 3.10 15 The seed of the woman shall tread downe the head of the serpent be comforted and set on foot and Dauid in whose flesh there was no soundnesse Psal 38.3 because of the Lords anger nor rest in his bones because of his sinne might in the promise of the Gospel In thy seed shall all the Nations of the world be blessed Gen. 26.4 fully be strengthened raised vp These things in former ages more obscurely deliuered vnto the faithfull of those times at Christs comming into the world were publikely and plainely preached vnto the Church first extraordinarily from Heauen This is my welbeloued Sonne Matth. in whom I am wel pleased heare him and againe Feare not for behold I bring you good tidings of great ioy which shal be to all people for vnto you is born this day in the city of Dauid a Sauior which is Christ the Lord this shal be a sign vnto you Luk◠〈…〉 Ye shal find the babe wrapped in swadling clothes lying in a manger Secondly a great deale more at large by himselfe and his Apostles I am the Dore of the sheepe Ioh. 10.9 8.10 7.37.38 by me if any man enter in hee shall be saued and shall goe in and out and finde pasture I am the light of the world he that followeth me shall not walke in darkenesse but haue the light of life If any man thirst let him come vnto me and drink he that beleeueth in me as the Scripture hath said out of his belly shall flow Riuers of liuing water The Law iustifieth no man without perfect obedience according to that of Moses Cursed bee hee that confirmeth not all the words of this Law to do them Deut. 27.26 our works euen when they are at the best being fowly bedawb'd with the blots and blemishes of the old man can deserue nothing but vengeance from him who in Iustice rewardeth nothing comming short of the least circumstance and title of his Lawe Come therefore vnto me all yee that are weary and heauy laden and I wil giue you rest by faith then in the Sauiour of the world Iesus Christ all our sinnes are forgiuen and we againe receiued into the fauour of God All vniuersality of grace by vertue of this
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
the wildernesse of this life into the spirituall Canaan of euerlasting happinesse Herein then stands the difference betweene Christians and Iewes as concerning the workes and obseruation of the Morall Law that the one is bound to a strict performance of the exquisite and exact iustice required therein vpon paine of death and euerlasting damnation according to that of Moses Deut. 27.26 Cursed be he that confirmeth not all the words of this Law to doe them But Christ hath redeemed vs from the curse of the Law Gal. 3.13 so that wee are not confined within these straits eyther by perfect and absolute obedience to purchase life or in case of defect and failing in the least to expect the fearefull sentence of death and damnation to passe vpon vs howsoeuer a serious and earnest endeuour be required in putting off concerning our former conuersation the old man which is corrupt according to the deceitfull lusts Eph. 4.20 and putting on the new man which after God is created in righteousnesse and true holinesse being not without law to God but vnder the law to Christ for the more that wee are bound to the mercie and fauour of God the more are wee obliged to conforme our selues to his good will and pleasure Rom. 9.21 Being then that by faith in his Sonne we are freed from the curse of the Law the Father for Christ his sake accepting our halfe-maimed and imperfect obedience as absolute and without blame let it beget in our hearts rather a more earnest endeuour of performing the Law as a perfect path of righteousnesse then carelesse Epicurisme in following our owne wayes professing and saying with the blessed Apostle Rom. 7.22 I delight in the Law of God after the inward man Sometimes againe because of the second propertie the word Yoke is vsed for the heauie burthen perplexitie and sorrow which in case of disobedience the Law bringeth vpon the soules and consciences of men in which respect the Law is often called a yoke Act. 15.10 Why tempt yee God to put a yoke vpon the necke of the Disciples which neither our fathers nor wee were able to beare that is Why labour yee to intangle and bring againe within the curse of Gods Law those who by faith in Christ may well be freed there-from Gal. 5.1 And againe Stand fast in the libertie wherewith Christ hath made vs free and be not intangled againe with the yoke of bondage in which sense Christ his my yoke imports an Antithesis and opposition betweene the Law of Faith and the Law of Workes as if he should haue said You haue heretofore laboured and beene heauie laden vnder the intolerable yoke and heauie burthen of the Law which was neuer able to afford you any comfort or giue rest vnto perplexed spirits Rom. 3.20 for by the deeds of the Law there shall no flesh liuing be iustified in his sight take therefore vpon you my yoke of the Gospel you shall find rest vnto your soules Sometimes because of the third propertie the word yoke is vsed for the hard vsage calamity and tribulation which men receiue indure at the hands of others Of old time I haue broken thy yoke burst thy bonds Ier. 2.20 28.2.14 Thus speaketh the Lord of Hosts the God of Israel saying I haue broken the yoke of the King of Babylon and againe I haue put a yoke of Iron vpon the necke of all these Nations that they may serue Nebuchadnezzar King of Babylon And in this sense although I neither dare nor doe reiect the former after a speciall manner are Christ his words here to be vnderstood that in this life such as come vnto him stand in neede of calamity and tribulation for suppressing and keeping downe the exorbitant wickednesse and vnruly wantonnesse of the flesh Take vpon you my yoke then is the same with that of our Sauiour If any man will come after mee Mat. 16.24 10.30 let him deny himselfe and take vp his crosse and follow me and againe He that taketh not his crosse and followeth mee is not worthy of me Whosoeuer will come after me let him deny himselfe and take vp his crosse and follow me The happinesse then which wee finde in Christ Iesus Marke 8.34 doth not consist in the delights and pleasures of the flesh but in the quieting calmenesse of the mind Come vnto me and ye shall find rest vnto your soules let vs not then bee dismaied or cast downe if so bee seeking rest and quietnesse by faith in the Sonne of God wee be inuironed with the snares of calamity and tribulation for it is the good-will and pleasure of our heauenly Father to lay this yoke vpon vs whilst we liue here vpon earth First to call to our remembrance the generall Apostasie and defection by vs in our first Parents made from the Lord our God for the world knoweth not the fearefull disease lothsome contagion and fierce wrath and indignation thereby violently drawne vpon the whole posterity and consequently by the reares of repentance and faith in the Mediator sue not for atonement nor seeke to bee reconciled vnto this consuming fire Therefore it pleaseth the wisdome of our great Aduocate to lay this yoke vpon the neckes of his Disciples that by these sowre fruits vnderstanding the bitternesse of the roote they may thereby be incited and stirred vp to sue vnto the true Elisha 2. King 2.19 4.40 IESVS CHRIST for curing these poisoned waters and sweetning this deadly meale Secondly thereby to beget in our hearts a deeper consideration and higher esteeem and value of our atonement and reconciliation made by the death and al-sufficient sacrifice of Iesus Christ the better the patient vnderstands the danger of his disease the more thankfull is he vnto the Physicion for his cure the more euidences vnfallible arguments that men haue of death the more ioifully and gladly do they receiue their pardon hee that 's adiudged to bee burnt quicke escapes afterwards with the losse of a finger by this small taste better knowes the greatnesse of the Iudge his fauor then if so be he had not at all felt any heate of the fire Euen so the sufferance of temporal afflictions the least part of that which our sinnes haue deserued at the hands of the Lord makes vs vnderstand the great obligation wherin we are bound vnto the Sonne of God by whom we are redeemed from so great damnation and more thankful vnto his holinesse for so great a blessing for if so be these excrements be so heauy what should the whole burthen haue bin if we find such and so great difficulty in bearing the smallest and least part what if the whole desert of our transgressions had bin layd vpon vs Thirdly the yoke of calamitie and tribulation serues for preuenting of future slips according to that of the Prophet Danid Psal 119.67 71. Before I was afflicted I went astray but now haue