Take my yoke upon you— The word yoke is used even by the heathen philosophers, to signify doctrine and precepts. St. John interpreting this passage in his first Epistle, 1 John 1:3 substitutes the word commandments instead of yoke. The meaning is, "My doctrine and precepts are easy and pleasant; in which respect they are distinguished from the Mosaical ceremonies, and also from the traditionary precepts of your doctors, who bind up heavy loads of duty, and lay them upon men's shoulders." Some have apprehended, says Dr. Doddridge, that when our Lord says, I am meek, and lowly in heart, he intends peculiarly to recommend the imitation of his humility and meekness, as what would especially conduce, in the natural consequence of things, to promote the repose and tranquillity of their minds. But I apprehend that our Lord chiefly means to remind them of the general lenity of his temper;whichwouldengagehimtodeclineallgrievous impositions, and unnecessary burdens, and tenderly to instruct them in the way of pardon and life. See chap. Matthew 12:19-20. Dr. Heylin reads this, For I am a mild and condescending master. The original word 'Ελαφρον, Matthew 11:30 properly signifies both light and pleasant; and the other χρηστος, easy, may be also rendered good, gentle, and agreeable; and so with great propriety may express that true pleasure and cheerfulness, which are the genuine result of a sincere subjection to Christ's government. That Christ's yoke is easy and his burden light, must be acknowledged, because all his affirmative precepts are as necessary in the souls of men, as food is to their bodies; and for his negative injunctions, abstinence fromdrink is not more expedient for persons swelled with the dropsy, than they are to all who would preserve the health and vigour of their souls. The obedience therefore which he required, is such a reasonable obedience as every gracious and well-informed mind must rejoice in; and the pleasures which he promises are the pleasures of goodness, the most extensive, satisfying, and durable of all pleasures, being to the mind a delicious and continual feast. See Macknight and Hammond.
Inferences.—Whatever were the motives which inclined the Baptist to send his disciples to Jesus, which we cannot doubt were the best, we certainly should be thankful for the inquiry; as thence we derive a convincing testimony of the truth of that Gospel, which is strongly supported by the evidence of prophesy and of miracles. If at any time tempted to doubt the truth of Christianity, we should recollect the veracity and unanswerable proofs of it which are contained in the comprehensive words of our Redeemer, Matthew 11:4-6.—Proofs arising from the miracles, and from the prophetic testimony which was borne to him. Our Lord pronounces a blessing upon those who shall not be offended in him. It is our wisdom and our duty to consider what those things are in the doctrine or circumstances of Christ, which have proved the most dangerous stumbling-blocks, and endeavour, in constant dependence on divine grace, to fortify our souls against those temptations which may arise from them: so the trial of that faith, which is a much more valuable treasure than gold which perisheth, though tried in the fire may be found unto praise, and honour, and glory.
How happy would it be, if we could learn, through the grace of God, to correct the natural inconsistencies of our tempers and conduct by wise reflections! how much more improving would our attendance on the ministrations of God's servants be, were we seriously to ask ourselves to what purpose we attend! What went ye out for to see? Matthew 11:7-9. It ought surely to be followed with such considerations, since it is intended to lead us to the kingdom of heaven;—a glorious prize, too glorious to be obtained by faint wishes and inactive desires! There is a sense in which it still suffers violence (Matthew 11:12.): and how sad is the degeneracy of our nature, that we should exert so little warmth in such a pursuit, and to much for every trifle!
Instead of that holy ardour with which men should press into it, they fold their hands in their bosoms, and lose themselves in soft luxurious dreams, till the precious opportunity is for ever gone. How eager then should we be, to press into that heavenly city, where our home and our privileges are! where we are free denizens, and may have our names enrolled in the book of God!
Whatever measures good men take, they will never escape the censures of the world: however contrary in their manners the Baptist and the holy Jesus, they were equally reproached by the Pharisees. The most unspotted innocence, and the most unparalleled excellence, did not prove a defence against the reproach of tongues. A man's best gifts, and best actions, which are both well intended, and well calculated for edification, may be made the matter of his reproach. It is true, in some sense, that Christ was a friend of publicans and sinners (Matthew 11:19.), the best friend they ever had; for he came into the world to save sinners, great sinners, even the chief. So he said very feelingly, who had been himself, not a publican and sinner, but a pharisee and a sinner: but this is, and will be Christ's praise to eternity; and they forfeited the benefit of it, who thus turned it to his reproach. For ourselves, we shall discover in all things sufficient cause to adore the wisdom and goodness of God, when, happily, we are of the number of the true children of this incarnate Wisdom.
What can we imagine more dreadful than the guilt and condemnation of those, who hear the gospel only to despise it? How can we read the doom of Chorazin, Bethsaida, and Capernaum, (Matthew 11:21-24.) without trembling for ourselves, lest we should incur the like terrible sentence?—We (who have now the written word in our hands, the gospel preached, and gospel ordinances administered to us, and who live under the dispensation of the spirit,) have advantages not inferior to those of these ungrateful cities; and our account in the last day will be accordingly. The professors, therefore, of this age, whether they go to heaven, or to hell, will be the greater debtors in either of these places: If to heaven, the greatest debtors to divine mercy, for those rich means which brought them thither: If to hell, the greatest debtors to divine justice, for those rich means which would have kept them thence!
Still we see the gospel hidden from many, who are esteemed the wisest and most sensible of mankind (Matthew 11:25.); and, blessed be God, we shall see it revealed to some, who, in comparison of them, are but babes. Let not this offend us: but rather, taking our notions from the word of God, let us learn to honour those babes, as possessed of the truest wisdom, and adore the riches of divine grace, if we are in their number, while many of superior capacities, but enemies to the work of grace, are left to stumble at this stone, till they fall into final ruin.
How solemn a truth have we in the words of Christ, Matthew 11:27. All things are delivered unto me, &c.! Christ is the sovereign dispenser of salvation, and the Lord of all things, even in his mediatorial office, by the donation of his father; as well as in his divine nature God over all, blessed for evermore. All the springs, and the whole dispensation of the divine favours, are in the hands of Christ; as Priest and Sacrifice, as Saviour and Mediator, Head and Pattern, Pastor and sovereign Judge of men. There is no knowledge of the Father and the Son, no belief of the mystery of the Holy Trinity, but what is a gift of God, by Jesus Christ. How lovely is this dependence! blessed Lord! we accept it with joy; we desire to depend on thee! Make us to know the father; make thyself known to us: but let the love in us be yet greater than the knowledge!
Under all our troubles and afflictions, after our miscarriages, in our temptations, and in our inability to do good, our only remedy is, to have recourse to Christ; and how sweet is it to be able to fly to a Redeemer, who comes to meet us, in order to solicit us to come to him! Matthew 11:28. Sinners, wearied in the ways of iniquity, throw yourselves into the bosom of this amiable Shepherd, who, while on earth, took so much pains to seek you, and to bring you back to his fold. Penitents, humbled under the weight of your crimes, unite yourselves to this sanctifying Victim, who bore your sins on the cross. Christians, overburdened with the multitude of your defects, and with the greatness of your duties, lift up yourselves to this eternal High-priest, who is at the right hand of God his father, continually making intercession for you. The blessed Jesus excepts none; all are invited, all are urged to come to him. None shall seek, and not find: none shall go to Christ, without receiving rest. He himself promises, and shall we not believe?
Jesus Christ is the great teacher of humility, Matthew 11:29. Learn of ME, says the blessed Saviour, with great and peculiar propriety; for it was a lecture of philosophy until then but little known in the world. Humility was a virtue, which had not so much as a name among the Gentiles before Christianity. But, supposing it had been known to the world before our Saviour, yet no mere mortal was fitted to teach it in perfection; and therefore it was a doctrine and a discovery reserved for and peculiarly adapted to the character and contrition of the Lord Jesus Christ; who not only humbled himself to the meanness of our nature, but vouchsafed to assume one of the lowest conditions of life, to teach us perfect humility in all its parts and circumstances; that humility, without which we can find no rest to our souls. Pride is the source of a thousand disquietudes.
It is not sufficient to go to Christ by faith; we must through his divine grace take upon us the yoke of his law and gospel, that we may conform our lives thereto, and study his disposition and behaviour, in order to imitate them. In the schools of the world, some study philosophy, others physic, law, &c.; in the school of Christ, every one must study meekness and humility: for to these two the whole science of Christianity may be reduced; the meekness of love, calm and sedate in the midst of wrongs, injuries, affronts, persecutions; without envy, without malice, without revenge: humility of heart, remote from all inordinate and worldly desires, by which pride is nourished; ascribing nothing to itself, and desiring nothing; ready to part with all things, to be placed below all men, to remain in silence and oblivion. Lord, vouchsafe to teach us this science, writing it in our hearts by thy love!
How easy and sweet it is to serve Christ, even bearing his cross! how hard and painful is the slavery of the world, of sin, and of our own passions, even with all their false pleasures! That satisfaction, peace and comfort, which grace gives here below, and that which hope encourages us to expect in heaven, make a Christian full amends for all his pains in subduing his passions through the power of grace, and in opposing the world.
REFLECTIONS.—1st, Having finished his instructions to his disciples whom he sent forth, our Lord did not devolve the work to them and sit down idle himself, but departed thence to teach and preach in their cities; and in this blessed work the disciples sent from John found him employed. We are told,
1. Where John was; in prison, for his fidelity in reproving Herod the king. Such reward may the zealous ministers of God sometimes expect to meet. But the fame of Jesus reached him even there: and now, no doubt, with joy he heard of his labours and success. If we be disabled, it is still a most reviving cordial to hear that the work of God prospers.
2. The question that he put to Jesus by the disciples whom he sent; Art thou he that should come, or do we look for another? art thou the promised Messiah, or not? Some have supposed John was himself in doubt, and either discouraged by his long confinement, or, like the rest of his countrymen, prepossessed with the notions of a temporal Messiah; though it seems much more reasonable, from the testimony which John had borne to him, to suppose, that not for his own sake he sent this message, but for the sake of his disciples; whom, though they had cleaved to John hitherto, yet, he being shortly to leave them and to be cut off, he introduces to Jesus, that they might receive him from the fullest conviction of his character, and hence-forward commence his disciples. Note; (1.) God will not leave his people destitute: if one able minister be removed, another is raised up. (2.) It is the duty of faithful ministers to lead their hearers off from all attachment to men, even themselves, and to direct them simply to Jesus. (3.) Where the matters of our eternal salvation are concerned, it becomes us to be inquisitive, and to see that our faith be built on sure grounds.
3. The answer of Christ returned to their inquiries. He refers them to the facts which they beheld, as the most satisfactory proofs of his being that Messiah who should come into the world. The blind receive their sight, the lame walk, &c. full evidences these of a divine mission, and a clear fulfilment of the prophesies which went before concerning him. Isaiah 35:5-6; Isaiah 61:1. And the poor have the gospel preached to them; those whom the Scribes and Pharisees despised, he received kindly, and acquainted them with the glad tidings of his grace, which many of them willingly received: or the poor preach the gospel; mean and illiterate men are endued with great gifts and abilities to propagate the doctrines of the gospel: and blessed is he whosoever shall not be offended in me; not prejudiced against him because of his poverty; the meanness of his station, and the despicable followers who attended him; but, looking above all these things, beholds in his works and words his divine character, and gives him the glory due unto his name. Note; (1.) Many treat the poor with contempt; but Christ hath taught us a different lesson; of such his church is chiefly composed, and this adds abundant honour to them. (2.) There are many things in Christ's character and gospel which minister occasion of offence to the proud and self-righteous; but faith admires the condescensions of Jesus, and adores him for that at which others stumble and fall.
2nd, When John's disciples were gone, Jesus took this opportunity of passing a high encomium on his character and ministry. He would not say it in their hearing, lest it should seem flattery; nor would have it reported to John, for he well knew how ill the best can bear even deserved praise.
1. He addresses a question to the multitude around him, many of whom had been John's hearers. What went ye out into the wilderness to see? a reed shaken with the wind? was it mere curiosity; or did you suppose him a man unsteady and wavering? It was John's honour that he was uniform and steady in his preaching and labours: and an intimation is contained in this question, that they who had gone so far to hear him should well consider what he had said, and inquire what profit they got by their attendance. Note; Many go a great way to hear ministers from curiosity, who soon forget all that they hear as a dream. But what went ye out for to see? A man clothed in soft raiment? No. His garb bespoke his deadness to the world. He neither spoke nor dressed like a courtier. His reproofs were plain and rough as his appearance: the case of those to whom he addressed himself required it. Behold, they that wear soft clothing, and live delicately, are in kings houses; and he was utterly unlike those; his manners austere, his conduct steady. Note; (1.) In the work of the ministry, unshaken resolution is needful, which is alike unmoved by frowns or smiles. (2.) They who have heard and seen God's ministers, should often inquire what they have gained thereby, or what end they purposed by their attendance. (3.) Our dress should be according to our station. It is no evil in those who are in kings' courts to put on soft clothing; though it would be sinful in others to imitate them in expensive apparel which they cannot afford, or which is unbecoming their situation or character in life.
2. He tells them plainly the distinguished honour of this eminent teacher. But what went ye out for to see? a prophet? yea, I say unto you, and more than a prophet. In general all held John for a prophet, and yet they understood not that peculiar distinction which he enjoyed above all who went before him.
[1.] He was the person foretold, Malachi 3:1 as the forerunner of the Messiah, who should more immediately prepare his way, and usher him into the world. The other prophets saw him at a distance, and only spoke of him as to appear in the fulness of time. John beheld him face to face, and pointed him out as present: behold the Lamb of God!
[2.] Among them that are born of women, there hath not risen a greater than John the Baptist. Not only his miraculous birth, his being filled with the Holy Ghost from his mother's womb, his exemplary life, rendered him singular; but, above all, the clear revelation that he had of the Messiah, his baptizing him in the Jordan, seeing the heavens opened and the Holy Ghost descending upon him, and the testimony he bore to him on that occasion,—these made John far superior to all his predecessors. Notwithstanding, he that is least in the kingdom of heaven, is greater than he; the least of the ministers and apostles of Christ, or the meanest believer in him, would in clearness of gospel light, and knowledge of Jesus, be able to see farther, and to speak more distinctly of his sufferings, death, grace, and glory, and of the spiritual nature of his kingdom, than even the most eminent saints and prophets of old. Note; (1.) True greatness is not to be measured by outward splendour, but by the gifts and graces of God's spirit, and the manifestations which Jesus makes of himself to the soul. (2.) If we enjoy greater advantages than others, our condemnation will be the greater if we do not profit under them.
[3.] By John the gospel of the kingdom began to be preached, and God owned his ministry with eminent success; for from the days of John the Baptist until now, a space of little more than two years, the kingdom of heaven suffereth violence, and the violent take it by force; the publicans and harlots, who by the Scribes and Pharisees would be reckoned intruders, convinced now of their guilt, and turned to the Lord, eagerly pressed for a place in the Messiah's kingdom; and multitudes of others, awakened to a discovery of their sin and danger, eagerly embraced the declarations of grace, and with a holy violence strove to enter in at the strait gate. Note; (1.) Wherever divine grace has quickened the soul, there salvation will be made the great concern, and eager diligence used to make our calling and election sure. (2.) It is a distinguished honour conferred on any minister of the gospel, when God is pleased to make him eminently instrumental in calling sinners to fly from the wrath to come. (3.) Sluggish and negligent triflers in religion may never hope for admission into the kingdom of God. See the Annotations.
[4.] In the ministry of John the Old Testament dispensation closed, and the New began. For all the prophets and the law prophesied until John; in types and predictions they pointed to the future Messiah, all the ritual service of the temple being designed to direct the worshippers to him; and, viewed in this light, it appears truly glorious: but now he was come, in whom all these were to be fulfilled. And if ye will receive it, and can credit my assertion, this is Elias which was for to come; not Elijah personally, but he who was spoken of, Malachi 4:5 and who came in the spirit and power of Elijah, like him in dress and manners, and imitating his zeal. He that hath ears to hear, let him hear; which intimates that these were things that deserved attentively to be weighed, and, though dark and difficult to be believed, were truths of great importance. Note; (1.) The word of God must be examined with serious concern: it is not a slight and cursory perusal which will be sufficient to let us into the meaning; deep meditation, fervent prayer, and comparing spiritual things with spiritual, being necessary to a right understanding of the mysteries of grace. (2.) It is not hearing, but receiving the truth in the light and love of it, which can make us wise unto salvation.
3rdly, Having spoken of the excellence of John's ministry, he cannot but reflect upon the inexcusable perverseness and stubbornness of that generation, which had for the most part continued in their impenitence, notwithstanding John's preaching, and in opposition to all the miracles and means of grace which they had enjoyed under his own ministry and that of his apostles. For which an aweful reckoning remained.
1. He seems at a loss for a similitude whereunto he shall liken the men of that generation, they acted so contradictorily and absurdly; like sullen and froward children, who, when their playfellows use every little art to engage them, mimicking a wedding or a funeral, and inviting them to dance with them, or in mournful responses to answer them, morose and ill-natured they will join in neither. Such was the temper of the Scribes and Pharisees, with their disciples, respecting the ministry of Christ and his fore-runner; who used different means, but neither could prevail. John called to mourning, preaching repentance and humiliation, and in his own abstemious and self-denying conduct set them an example of mortification; and, so far from being affected thereby, they treated him as melancholy, and possessed by a devil. The son of man, with the sweetest music of gospel grace, sought to engage their minds; and by every kind word and deed endeavoured to insinuate himself into their affections; free and open in his manners, affable to all, joining with them in partaking the innocent refreshments of nature, and ready to converse with the chief of sinners for their good; and immediately they brand him as a glutton, a wine-bibber, a friend of publicans and sinners, an encourager and a partaker with them in their immoralities. But wisdom is justified of her children. They who are through grace made acquainted with the truth, will approve all the means and methods which God is pleased to use, though others reject and despise them: or Christ, the wisdom of God, will be acquitted of all these malicious accusations of wicked men, by all who truly become the children of God, and are enlightened to know his true character. They will admire and adore him for what others revile and malign him. Note; (1.) there is nothing so absurd or contradictory which the enemies of the gospel will not say and do, in order to vent their malice against the ministers and truths of God. (2.) God uses every means with sinners, declaring the terrors of his law and the comforts of his gospel, sending them, by turns, mercies and judgments, and all to work on their obdurate hearts, or to leave them inexcusable in their impenitence. (3.) Different ministers have different manners of address, and are more particularly suited to the dispositions and tempers of some than of others: some are struck with a Boanerges, some melted under a Barnabas, a son of consolation; some are affected with the more austere manners of one like John the Baptist, others engaged by the sweetness and affability of Jesus. Every one has his gift, and all for the edification of the body of Christ, and for bringing sinners into his fold. (4.) The most powerful and engaging ministrations are not always crowned with success: but, when we have discharged our souls, and men refuse to hear the voice of truth, of reason, of conscience, neither drawn by the bonds of love, nor driven to God by all the terrors of wrath to come, then their blood is on their own heads; we are free. (5.) The greatest, the best of men, even he that was more than man, have been reviled as mad or libertines, as preaching doctrines of despair or licentiousness. Let it not seem strange if the same things be said of us, and if what is our highest honour in God's sight be made matter of severest reproach. He is near who will justify us. (6.) Though the gospel and the ministers of it in general be slighted and reviled of men, to some their word will be a savour of life, and they will justify God in all his ways, being themselves living instances of the efficacy of the methods that he has taken to bring poor sinners to himself.
2. As he had reproached the obstinacy of that generation in general, he particularly upbraids the cities wherein most of his mighty works were done, because they repented not; for to lead them thereunto was the great end of all his miracles and preaching; but it had been in vain: and how shall they escape who neglect so great a salvation? They must needs perish who reject the only remedy which can cure them: and such wilful obstinacy must bring down greater damnation.
3. Two instances are particularly brought, of cities which had enjoyed the greatest means and mercies, and yet were more hardened than even the vilest of the heathen.
[1.] Woe unto thee Chorazin! wo unto thee Bethsaida! places in Galilee peculiarly favoured with Christ's miracles and preaching; and yet the generality of the inhabitants persisted in their impenitence; though, had the like mighty works been done even in Tyre and Sidon, abandoned to wickedness as they were, they would have repented in sackcloth and ashes, and humbled themselves to prevent the impending ruin. Therefore at the judgment-day their doom shall be more tolerable than that of those cities which, by rejecting the gospel, fall under the most aggravated guilt. Note; An awful day is near, when the eternal states of all must be determined; when all the means of grace and mercies that we have enjoyed, must be accounted for; and none will receive so great damnation as those who, in opposition to the clearest light of the gospel, have persisted in the darkness of error and sin.
[2.] Capernaum, with peculiar emphasis, is threatened. Thou most dignified by the residence of Jesus, and distinguished with singular advantages above all other cities, which art exalted to heaven in outward privileges, shalt be brought down to hell, to utter destruction; and fall deeper into eternal misery from the heights of abused mercy. For even Sodom's doom will be more tolerable than hers; for if the like miracles and long-continued ministry of Jesus had been vouchsafed to that city, her ruin would have been averted: but if Sodom was not spared with less guilt, Capernaum, with greater, must needs sink under more aggravated ruin. Note; Many of this day seldom think of the inestimable talent committed to them in the oracles of God and the gospel of his Son; but for these things a solemn account must soon be given; and woe to the sinner whose profiting at that day shall not appear.
4thly, Though in general the perverseness of the many afforded the most melancholy prospect of their destruction, yet did not the gospel word return in vain.
1. Our blessed Lord offers up his thanks to God the Father for those who had already yielded to be saved by grace through his sacred ministry; who, though few, and in the eyes of men despicable, poor, and illiterate, yet were precious to Jesus, and were the travail of his soul.
[1.] He addresses God as his Father, in whose love he had the most assured interest, and as the Lord of heaven and earth, the sovereign disposer of all things, able to do whatever he pleased according to the counsels of his own will. Note; Prayer is then a pleasing service, when we can call God Father, approach him with confidence, and, persuaded of his all-sufficiency to supply our wants, can quietly cast our care upon him.
[2.] He adores his divine will in being pleased to hide the glorious truths of gospel grace from the worldly-wise and carnally prudent, and revealing them to such as, comparatively speaking, respecting natural abilities, learning, and human accomplishments, were vastly their inferiors. Note; (1.) It is a mortifying truth, and of hardest digestion to the proud heart of man, that those whom the world admires as great, learned, and wise, the deepest scholars, the most profound statesmen, the most reverend doctors, and acute metaphysicians, in general are not, through the indulgence of their pride and their unwillingness to stoop to the humiliating terms of the gospel, even on a level with the meanest clown, respecting the knowledge that maketh wise unto salvation; but for the most part farther removed from it, and, through the self-confidence of their own hearts, given up to learned ignorance, and left to the spiritual blindness of their fallen spirits. (2.) The major part of those who embrace the gospel in its power, are such as the great and wise in the flesh despise, poor in every respect but grace, poor in station, abilities, human literature, and all that a foolish world admires. Some few indeed are found of the wise, mighty, and noble, but not many; and this will ever be, till the latter day's glory arrives, as it was from the beginning, a stone of stumbling and rock of offence: Have any of the rulers and Pharisees believed?
2. Christ invites every mourning soul to come to him, with kindest assurances both of his power and willingness to help and save them.
[1.] He declares the plenitude of power with which he is invested for the comfort of all who should apply to him for refuge: All things are delivered unto me of my Father. As Mediator, he hath received a delegated authority, distinct from that which he essentially possesses as God over all, blessed for ever. The work of reconciliation, and all the blessings of grace and glory, are lodged in his hands. And no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. It is not the effort of man's natural skill and labour, but a divine revelation which alone can make known to us the true character of God, his triune existence and perfections, together with the designs of his grace. And as there is a mutual consciousness between the divine Persons in the undivided Godhead, he, who from eternity lay in the bosom of the Father, is alone able to make him known, being invested with his mediatorial character for this very purpose. Note; (1.) There is no true knowledge of God, or intercourse to be maintained with him, but in and by Jesus Christ. (2.) To all those who will embrace Christ as their Saviour, he manifests himself as he doth not unto the world, John 14:22-23.
[2.] He declares his readiness to receive every poor sinner who comes to him weary and heavy laden; and invites them to lay down their burdens of sin and sorrow at his feet, that they may find rest unto their souls. Note; (1.) The persons invited are all that labour and are heavy laden; those who are convinced of their guilt and danger feel the insupportable burthen of sin, and are weary not merely of the burthensome rites of the ceremonial law, but of the bondage of corruption. And all, without distinction of nation, or difference in the measure of their guilt and sinfulness, are invited. Jesus rejects none because of the depth of their miseries, who do not themselves reject his mercies. (2.) The invitation is, Come to me, willing to receive, and able to relieve, all the wants of the miserable and the desperate, who by faith cast their care upon me, renouncing every other hope and dependence, placing their trust on me alone as their Saviour to the uttermost, and taking me henceforward for their Lord and Master. (3.) The promise made to such is, I will give you rest; pardon and peace of conscience to silence the accusations of guilt, power against sin to deliver you from the wearisome bondage of corruption, setting the soul at liberty from all terrifying fears, and enabling you on sure foundations to expect a part in the eternal rest which remaineth for the people of God. (4.) The dutiful returns for such mercies are here prescribed: Take my yoke upon you. We must receive Christ in all his offices; as the King to rule in and over us, as well as the Prophet to teach, and the Priest to atone for us. Obedience to his gospel must follow faith in his promises; and he asks nothing from us but that we should copy his example and be like him, that we may be meet for the enjoyment of him. Learn of me, for I am meek and lowly in heart; tempers which must ever characterise the disciples of Jesus, in opposition to that pride, perverseness, passion, and, self-will, which are natural to the fallen mind. He was meek under every provocation, patient towards the dulness of his scholars; lowly in heart, condescending to the meanest, and submitting for our sakes to every abasement; and when we learn to be like him, we shall find rest to our souls; such divine dispositions will bring a present heaven to the soul, and enable us to enter into rest here below, happy in communion with Jesus, and stamped with his image. Nor may we think that his yoke implies any thing grievous. No: his yoke is easy, and his burden light: his service is perfect freedom. Even the afflictions, temptations, and difficulties that we may meet with, are to be counted all joy; since so powerful will be the assistance of his grace, so abundant his consolations, and so blessed the issue, that we have reason continually to go on our way rejoicing, and to own to his eternal praise, and for the encouragement of others, that his ways are ways of pleasantness, and all his paths are peace.