ALthough in the day of his Creation, Man was in the riches of the boun­tie and great goodnes of his Crea­tor, made Lord of the World, and Commander of whatsoeuer brea­thed vpon the face of the Earth;Gen. 1.18. & 14. the Heauens seruing for his vse, the Earth for his habitation, the Starres for signes, for seasons, for dayes and for yeres, and all the creatures as bondmen attending his becke, readie to yeeld homage and obedience vnto him, as their lawfull Commander: yet the Almightie,Esay 42.8. who will not giue his glorie vnto another, made him not so absolute, but that still he had a necessary dependance and deepely engrauen reference vnto a superior power: for euen in the height and greatest of his perfection, there was by the finger of God powerfully rooted in the furthest and most secret [Page 2]corners of his heart, a naturall instinct, that Honour and Homage was due from him vnto a greater then himselfe; which directed by an vnderstanding rightly informed, and affections in nothing swaruing from the true verdict and sound iudgement of the intellectiue part, directly guided, and in all safetie conducted this noble creature vnto the great Creator of Heauen and Earth, as the onely true obiect of his submission, vnto whom Iure creationis he was in dutie bound to performe obedience. In the frui­tion of whom, as he then enioyed all happinesse; so well might he haue still continued in the same perfection, if the malice of Sathan had not inclined the freedome of his will vnto the worser part. But alas, after this dolefull and neuer-sufficiently lamented alteration, he was in Iu­stice, by the righteous Iudge of the world, so disarmed and stript naked of, if not all, yet the greater part of his former dignitie, that, that which was before the cause of his greatest happinesse, is now the originall of all the con­fusion, which in the very rudiments and first principles of Religion farre and neere couereth well-nigh the face of the whole earth: for the naturall instinct spoken off be­fore, since the fall depriued of the eye of vnderstanding, whereby it was sometimes directed in the right way, is now the ground of all the Diuersitie, Schisme, and Diui­sion, which (proh dolor) is euery where to be seene both in the obiect and manner of diuine worship, all men agree­ing vpon this, that there is a God to be worshipped, ac­cording to that of the Heathen,Cic. lib. 1. de Leg. Nulla gens tam effera, nulla natio tam barbara, cui non insideat haec notio, esse Deum, There is (sayth he) no Nation so rude, nor people so bar­barous, where this Principle, That a God is to be worship­ped, is not acknowledged and receiued as an vndoubted truth: all (I say) agreeing vpon this, but by disobedience depriued of the eye of righteous iudgement, euer haue, and to this day still doe grieuously and grossely erre, both in finding out the person of him that is to be worshipped, [Page 3]and in the manner how, being found, this Homage is to be performed: as easily might, at great length, by speci­all induction of Nations, Countries, and People, wor­shipping the Sunne, the Moone, Fire, Water, and other Elements, particularly be dilated, if Histories both sacred and prophane did not furnish euery meanest capacitie with too too many examples of Catts, Cowes, Stockes, and Blockes, which haue beene thought not vnworthie of diuine worship; so deepely is this principle, That there is a God, rooted in the heart of man, that howsoeuer o­therwise beyond all measure ambitious and proud, yet rather then he will haue no God, hee can be content to submit himselfe vnto the basest of the creatures that possi­bly can be named. Thus man, with Elymas the Sorcerer,Act. 13.11. wandering to and againe, as one deepely plunged in a Labyrinth of more then Aegyptian darknesse, should for euer thus haue continued, without so much as in the least measure approching vnto, much lesse attaining the end of his labor, if the God of all comfort & consolation, moued only with pitie & cōmiseration towards the workmanship of his owne hands, had not, beyond all expectation, yea to the great astonishment both of men and Angels, found out a meanes, whereby man, enforced to seeke, but neuer able to find, might be directed vnto the true obiect of that worship & obedience, which by a deepely rooted instinct he was in duty bound to performe vnto a superior power, in the right acknowledgement & due performance wher­of his greatest felicitie and happinesse doth consist: which howsoeuer by diuine dispensation it was at the first reuea­led onely a farre off,Gen. 3.15. The seed of the woman shall tread downe the head of the serpent; and afterwards, for many yeeres to­gether, in that ancient Commonwealth, whereof amongst all Nations, the Lord was pleased to make choise for pla­cing his Name from hand to hand, vnder types & figures, darkly conueyed: yet when the fulnesse of time was come, Galat. 4.4. God sent forth his Sonne, made of a woman, made vnder the Law, [Page 4]to redeeme them that are vnder the Law, that we might receiue the adoption of sonnes, who from Heauen miraculously de­clared to be the Sonne of God, and by the Father anoin­ted, for the performance of this great and weightie im­ployment,Matth. 3.17. inuites all that desire the knowledge of the true God,Esay 61.1. leauing the by-wayes and beggerly rudiments of worldly elements, to come vnto him as the only meane by the decree and determination of the sacred Trinitie ap­pointed for reducing and bringing backe wretched man, so farre estrayed, vnto the knowledge and vnderstanding of the true God.Ioh. 14.6. I am the Way, the Truth, and the Life: no man commeth vnto the Father but by me: Come therefore vnto me all ye that labour and are heauie laden, and I will giue you rest.

First,Matth. 11.27. Come. Because all things are deliuered vnto me of my Father: So that in me alone is to be found whatso­euer is requisite and necessarie for the safegard and salua­tion of your soules: for there is none other Name vnder Heauen giuen amongst men whereby we must be saued,Act. 4.12. Ioh. 7.37. but the name IESVS: If any man thirst, let him come vn­to me and drinke: He that beleeueth in me, as the Scrip­ture hath said, out of his bellie shall flow riuers of liuing Water: Come therefore vnto me all ye that labour and are hea­uie laden, and I will giue you rest. Secondly, vnto me. Come vnto me: Without any the least expectation of Enthusi­asmes, or immediate reuelations from the Father: For God,Heb. 1.1. who at sundrie times, and in diuers manners, spake in time past to the Fathers, by the Prophets, hath in these last dayes spoken vnto vs by his Sonne, whom hee hath appointed heire of all things, by whom also hee made the world,Coloss. 2.3. and in whom are laid vp all the treasures of true Knowledge and Vnderstanding: Come therefore vnto me, as the ordinarie meanes from aboue appoin­ted, for effecting and bringing this matter to passe. This is my wel-beloued Sonne, Matth. 17.5. in whom I am well pleased, heare him: For in and by the Mediator betweene God and [Page 5]man, God is reconciled vnto man, and man re-vnited vnto his Creator, for the attainement of euerlasting hap­pinesse: Come therefore vnto me all yee that labour and are heauie laden, and I will giue you rest. Thirdly, because the remembrance of former transgressions, and guilt of sinne and iniquitie, how manifold or grosse soeuer, should not so farre preuaile, as to dishearten or discourage vs from vndertaking this holy enterprise: Therefore expresse­ly he sets downe the qualitie and condition of his ghests, naming euen that which the subtiltie and craft of Sa­than might otherwise haue haply vsed as a stumbling blocke, to hinder and let men from comming vnto him: For how soone man begins, in any least measure, to thinke vpon reformation of his wicked and euill cour­ses, then our Aduersarie the Deuill,1. Pet. 5.8. who goeth about as a roaring Lyon, seeking whom hee may deuoure, vnmaskes whatsoeuer formerly he hath kept secret, and amplifieth to the full those things, which when hee did leaue, he laboured greatly to extenuate and value at the smallest rate. Come therefore vnto me all yee that labour and are heauie laden, and I will giue you rest: Esay 61.1.2.3.4.5. because the Lord hath anointed me to preach good tidings to the meeke, he hath sent me to binde vp the broken-hearted, to proclaime libertie to the Captiues, and the opening of the Prison to them that are bound, to proclaime the acceptable yeere of the Lord, and the day of vengeance of our God, to comfort all that mourne in Zion, to giue vnto them Beautie for Ashes, the Oyle of Ioy for Mourning, the Garment of Praise for the spirit of Heauinesse, that they might be cal­led Trees of Righteousnesse, the planting of the Lord, that he might be glorified. Fourthly, because men, to their endlesse and irrecouerable losse, should not wrest or peruert that which goeth before in the seuen and twen­tieth verse, No man knoweth the Father but the Sonne, and he to whomsoeuer the Sonne will reueale him: As if the grace of God were in Christ Iesus offered onely to [Page 6]some few of those that labour and are heauie laden vn­der the burthen of their sinnes: therefore (all) are men­tioned. Come vnto me all yee that labour and are heauie la­den, Esay 1.18. and I will giue you rest. If your sinnes were as red as crimson, come vnto me, and I will make them as white as snow: At what time soeuer a sinner doth repent him of his wickednesse, and commeth vnto me, though his sinnes be as scarlet, they shall be as wooll: If tenne Lepers come vnto me, although they be euen tenne, they shall all be cleansed of their loathsome and fil­thie disease: although your soules be as blinde with the dust and durt of Iniquitie, as was Bartimeus the begger, come vnto me, and yee shall receiue sight: If your transgressions be such, and so manie, that euen a Legion of Deuills torture and torment your soules, come vnto me, and you shall finde rest: If from the Wombe you haue been so lame and crip­ple, that you are vnable to moue one hayre-breadth towards the Kingdome of Heauen, come vnto mee, and I will enable your ioynts: If you haue so long lyen in the puddle of sinne, that with Lazarus you stinke in the graue of Iniquitie, come vnto me, and I will breathe in your face the breath of life, whereby you shall be made liuing soules: where all are inui­ted, there none is excluded: where such as labour and are heauie laden vnder the burthen of Sinne and Ini­quitie, are willed to come, there a secret reason is giuen, why the mercie and fauour of God, offered vnto all, is not by all receiued, because all doe not labour, and are heauie laden vnder the burthen of their sinnes: for Christ came not to saue the righteous, but to call sinners to repentance: the whole need no Phy­sician, but such as are maymed and lame vnder the in­tolerable weight of their transgressions. Blessed are they that hunger and thirst after righteousnesse, for they shall be filled.

[Page 7]To the end then, that comfortably and with profit wee may come vnto Christ, it is necessary, that we labour, and be heauy laden vnder the burthen of sinne, that our hearts be ready to melt, because of our transgressions, and our soules standing at the gates of death, because of the into­lerable weight of iniquity, which can neuer sufficiently be effected without a distinct knowledge of the nature, qua­lity and condition of sin; 1 because the naturall and vnborn [...] and selfe loue which deepely lyeth rooted in the heart of man, seconded with the malicious subtiltie of the common enemy of mans saluation, so duls and darkens the eye, and edge of his vnderstanding, that he is more then blind in censuring and valuing of his owne ac­tions; whence it comes to passe, that often he perswades himselfe that he is in a direct & straight course, or at least meanely to erre, when as he lyes deepely plunged in a fil­thy sinke and lothsome puddle of all maner of wickednes: now sinne is knowne by the Touch-stone of Gods Lawe; according to that of the Apostle,Rom. 3.20. & 7.7. By the Law is the knowledge of sinne; I had not knowne sinne but by the Lawe, for I had not knowne lust, except the lawe had said, Thou shalt not couet; for whereas all other learning serues rather to blowe vp the heart of man with an idle opinion, and vaine conceit of his owne worth, founding nothing els in his eare, but shrill and loud blasts of the excellency of his soule, the wonderfull fabricke and making of his body, the good­ly sympathie, and fellow feeling, which euery part, fa­cultie, and power hath one with another, and the sweet harmonie, and concord of the whole compound, the Lawe of the Lord is that which bewrayeth and layeth open vnto man, the vglinesse of his heart, the nakednes of his imaginations, and the peruersenesse of his wayes: to the Law therefore and to the testimony; if they soule spenke and thinke not according vnto this word,Esay 8.20. it is because there is no light in it; therefore DAVID speaking of this Lawe sayth, that it is perfect, conuerting the Soule, [Page 8]that it is sure, making wise the simple, that it is right, reioicing the heart, that it is pure, enlightening the eyes, that it is true, and righteous altogether, Psal. 19.7.8, 9, 10. & 1.2. more to be desired then gold, yea, then much fine gold, sweeter also then the hony and the hony-combe: Blessed therefore is the man, whose delight is in the Lawe of the Lord, and in his Law doth meditate night and day.

Secondly, because man (naturally) is so bewitched with the pleasures of sinne, and glued to the alluring, and enti­sing sweetnes of wickednesse, that a bare knowledge of the nature of transgression, is neuer able to bring this la­bour and wearisomenesse vpon his soule; therefore, af­ter that by the Lawe wee haue attained vnto the know­ledge of sinne, it is necessary that we vnderstand the value and esteeme which it hath in the eyes of the Lord, by him­selfe at great length reuealed in his Word; sometimes, by speeches and words full of dislike, and disdaine: My peo­ple aske counsell at their stockes, Hos. 4.12. and their staffe declareth vnto them, for the spirit of whoredome hath caused them to erre, and they haue gone a whoring from vnder their God. God saw the wickednesse of man that it was great in the earth, and that euery Imagination of the thought of his heart was onely euill continu­ally; Gen. 6.5. therefore it repented the Lord that he had made man vpon the earth, and it grieued him at his heart: your Incense and Sa­crifices are abomination, Esay 1.15. because your hands are full of bloud: sometimes, he denounceth heauy Iudgements against the children of disobedience, thereby to testifie his great dis­like of Iniquity; The end of all flesh is come before me, for the earth is filled with violence through them, Gen. 6.13. & behold, I wil destroy them with the earth. If thine heart turne away, so that thou wilt not heare, Deut. 30.17, 18. but shalt be drawne away and worship other gods, and serue them, I denounce vnto you this day, that yee shall surely pe­rish: and sometimes againe, hee inflicts exemplary pu­nishments vpon such as delight and take pleasure in the waies therof; as the destruction of the primitiue world, the ouerthrow of Sodome, and reiection of the Iewish Nation sufficiently witnes.

[Page 9] 3 Thirdly, because then, commonly, men take most to heart offences committed, and feare to belch out mis­chiefes, wherein otherwise they could be content, at ran­dome greedily to wallow, when as they vnderstand their courses to bee odious and displeasing vnto men of great power and might: for heerein stands the difference be­tweene Princes, and peasants, that all feare to offend, or giue distaste to the one; whereas no man will restraine, or curbe any of the mean [...]st of his desires, for auoiding the offence of the other; therefore it is requisite and necessa­ry, to the end that we may labour, and be heauy laden vn­der the burthen of our sinnes, that we be not ignorant of the vnspeakeable power, might and maiesty of Almigh­ty God: For this cause it was that at the giuing of the Lawe, whereby we come vnto the knowledge of sinne,Exod. 19.18. the Lord appeared after so fearefull and terrible a manner, that all the people that were in the campe trembled for feare, that thereby seeing the greatnesse of his power, in whose sight sinne is lothsome and abhorred, they might feare to commit iniquity, and tremble at the remembrance of by gone transgressions; yea commonly, when as the Almighty publisheth and proclaimeth vnto the world, his dislike and detestation of sinne, there are still let fall some flashes and apparant significations of his might, maiesty, and power: Thus sayth the Lord, the Lord of Hosts, Esay 1.24.20. the migh­tie One of Israel, I will ease mee of mine aduersaries, and auenge me of mine enemies. If ye refuse and rebell, ye shall bee deuoured by the sword: for the mouth of the Lord hath spoken it.

4 Fourthly, and lastly, because the nature of man is euer to put from him the euil day, blessing himselfe in his heart, 4 and saying; I shall haue peace,Deut. 29.19. though I walke in the ima­gination of my heart, to adde drunkennesse to thirst: ther­fore for attaining the effect aforesayd, it is expedient that men thorowly bee perswade that the Lord hath appoin­ted a day of recompence, wherein euery man shall bee re­warded according to that which he hath done in the flesh,Rom. 2.6. [Page 10]whether it bee good or bad. Now these things thorowly learned,1. Cor. 5.5. 2. Cor. 1.14. cannot but bring vs to a true sense and feeling of the heauy burthen and intolerable weight of sin and ini­quitie; and consequently to labour and be heauie laden vnder the burthen of our transgressions, wherby we come to haue interest in this comfortable inuitation, and are made capable of the large, and ample promise annexed thereunto: Come vnto mee all ye that labour, and are heauy la­den, and I will giue you rest; not immunity and freedome from the temptations of Sathan, the troubles of the world, and crosses incident vnto vs whilst wee liue heere vpon earth: No, no, for through many tribulations we enter in­to the Kingdome of heauen; if wee be without chastise­ments, whereof all are partakers, we are bastards, and not the Sonnes of God; for the Lord whom he loueth he cha­stiseth, and he correcteth euery Sonne whom he receiueth: but the words that I speake vnto you are spirit and truth; in the world ye shall haue tribulation, but in me peace: be of good comfort I haue ouercome the world:Ioh. 16.33. & 14.27. & 15.11 Peace I leaue with you, my Peace I giue you, not as the world giueth giue I vnto you: these things haue I spoken vnto you that my ioy might remaine in you, and that your ioy might be full. For the rest which Christ here promiseth vnto such as come vnto him, must of necessitie be of the same nature with his Kingdome, because of temporall felicity he him­selfe publikely professed that the Foxes had holes, and the Fowles of the heauen had nests, but the Sonne of man had not whereon to lay his head: Come therefore vnto me all ye that labour and are heauy laden, and you shall haue my ioy fulfilled in you; howsoeuer, as concerning the things of this life,Ioh. 17.13. you must resolue to take vp my yoke, and learne from the intertainment which I haue had in the world, that the Father in this life will not haue his chil­dren free from temptation and trouble: Verely, verily, I say vnto you,Ioh. 15.16. the seruant is not greater then his Lord, nei­ther he that is sent, greater then he that sent him: if they [Page 11]haue called the Master of the house Beelzebub, how much more shall they call them of his houshold? if they haue persecuted me, they will also persecute you; take vp there­fore my yoke and learne of me, for I am meeke and lowly in heart:Ier. 11.11. I was like a Lambe or an Oxe that is brought vn­to the slaughter, and being in the forme of God, made my selfe of no reputation, took vpon me the forme of a ser­uant, and was found in fashion, as a man humbling my selfe vnto the death, euen the death of the Crosse;Phil. 2 7, 8. learne therfore of me, for I am meek and lowly in heart: but be­cause I haue sayd these things vnto you, sorrow hath filled your hearts: neuerthelesse I tell you the truth,Ioh. 16.6, 7. it is expe­dient for you to stand in the waies, and see and ask for the olde pathes and walke therein,Ier. 6.16. and yee shall finde rest for your soules; for though our outward man perish, yet the inward man is renewed day by day: whosoeuer then will come vnto me, let him take vp his crosse and follow mee, for my yoke is easie, and my burthen light; because God is faithfull, who will not suffer you to be tempted aboue that you are able, but will with the temptation also make a way to escape, that ye may be able to beare it;1. Cor. 10.16. for the Al­mightie by the gracious influence of his holy Spirit com­forts, vpholds, and strengthens his children in the time of trouble, whereby that becomes easie and light vnto them, which otherwise they could neuer possibly bee able to beare, according to that of the Apostle: Blessed be God, 2. Cor. 1.1.3, 4, 5. 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 that are in any trouble, by the 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 [Page 12]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 [Page 13]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 [Page 14]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, [Page 15]to the end the promise might be sure to all the seed, Rom. 4.10. not to that onely which is of the Law, but to that also which is of the faith of Abraham, who is the father of vs all. And in the will, faith leaueth an assurance, that God is both able, and in due time wil make good in our particular the generall promi­ses of Mercie and Grace, according to that of the Apo­stle, I am persuaded, that neither Death, nor Life, nor Angles, Rom. 8.38, 39. nor Principalities, nor Powers, nor things present, nor things to come, nor height nor depth, nor any other creature, shall be able to separate vs from the loue of God, which is in Christ Iesus our Lord. Therefore it is, that almost euery where the Holy Ghost speaking of things, for Christ his sake in due time to be conferred and bestowed vpon vs, he speaks of them in the time past, as if alreadie we were in full possession thereof: Blessed be God, the Father of our Lord Iesus Christ, Ephes. 1.3. who hath blessed vs with all spirituall blessings in heauenly pla­ces in Christ Iesus, in whom we haue: edemption through his bloud, the forgiuenesse of sinnes, according to the riches of his grace: but God, who is rich in mercie, Ephes. 1.7. & 2.4, 5, 6. for his great loue where­with he loued vs, euen when we were dead in sinnes and trespas­ses, hath quickened vs together, and hath made vs sit together in heauenly places in Christ Iesus. Such then is the assurance which faith leaues in the heart, that the beleeuer speakes and thinkes of the promises of mercie and saluation, as of things present, whereof alreadie he is in full possession: againe, that in faith there is not onely a sure and certaine knowledge of the Historie of Gods holy Word, but also an assurance of the loue and fauour of God in and for the mediation of Iesus Christ, these subsequent Scriptures sufficiently witnesse:Rom. 5.1. Being iustified by faith, we haue peace with God, through our Lord Iesus Christ. Now this is cer­taine, that the knowledge of the Historie of Gods holy Word is so farre from quieting and bringing peace vnto the soules of men, that on the contrarie, it serues rather more and more to encrease amazement, feare, and terror in their hearts: according to that of S. Iames, Iam. 2.19. The Deuils [Page 16]beleeue, and tremble; they beleeue, that is, by the Historie they know the wrath of God to be so fierce against Sinne and Iniquitie, that it can be expiate and done away by no other meanes, but by the death of his onely begotten Sonne: by the knowledge of the Historie of Gods holy Word, they vnderstand themselues finally, and without all hope of redemption, wholly to be reiected and cast off: by the Historie they know, that IESVS is appoin­ted Iudge both of Men and Angels, and that for euer they shall haue their abode in euerlasting miserie and torment; therefore they beleeue and tremble. Man likewise, in the knowledge of the Historie, what can hee see, but euery where manifest tokens of the wrath of God against sinne? as Death, Disease, and diuers other calamities, vsually en­suing and befalling vs whilest we liue here vpon earth; and which most of all encreaseth our feare, that the wrath and indignation of the Almightie is such, and so great, a­gainst all manner of iniquitie, that it could by no other meanes be appeased, but by the death of his onely be­gotten Sonne IESVS CHRIST: all which bringing rather matter of horror and feare, then peace vnto the soules of men, there must be something else besides Hi­storicall knowledge, in that faith, whereby being iustifi­ed, we haue peace with God; which can be nothing else, but an assurance of the loue and fauor of Almightie God, in, and for the mediation and all-sufficient sacrifice of his dearely beloued Sonne IESVS CHRIST; by whom al­so wee haue accesse by faith into this grace wherein wee stand.Abak. 1.4. To the same purpose makes that of Abbakuk; The iust shall liue by faith. No man liueth by an Historicall knowledge of the Word of God; which, as euen now, at great length, hath been deliuered, furnisheth rather mat­ter of horror, desperation, and feare, then of life, health, happinesse, and the like: therefore the faith spoken of by the Prophet, must, besides knowledge, be an assent vn­to and assurance of the loue and fauour of God, in, and for [Page 17]the mediation of his Sonne. Thirdly, S. Paul in his Epi­stle to the Ephesians, so plainely maintaines and power­fully auoucheth the assurance of faith which now we haue in hand, that if there were no more, this one Scripture may well serue for confirmation of the same:Eph. 3.12. In whom we haue boldnesse with confidence by the faith of him: and a­gaine, Let vs therefore come boldly vnto the Throne of grace, Heb. 4.16. that we may obtaine mercie, and find grace to helpe in time of neede. Who, knowing onely the Historie of Gods holy Word, dare presume boldly and with confidence to ap­proach and draw neere vnto the dreadfull Maiestie of Al­mightie God, whom as an angrie & seuere Iudge he seeth readie to powre downe the viols of his fierce wrath and indignation vpon the transgressors of his Law; that faith then, whereby with boldnesse confidently we present our selues before God, besides knowledge of the Historie, must of necessitie haue an assurance of reconciliation in IESVS CHRIST.Gen. 4.4.5.24. & 49.20. This is that faith whereby Abel be­came more acceptable in the sight of the Lord, then his brother Cain; Enoch walked with God, and was seene no more; Iacob dying, tooke order for his buriall in the promised Land;Luke 7.48. and Marie Magdalene obtained free pardon and forgiuenesse of all her transgressions. If there­fore yee haue this faith, Come vnto me all yee that la­bour, and are heauie laden, and I will giue you rest.

Come. From this, and other Texts of holy Scripture,Psal. 50.15. of the same or like nature: as, Call vpon me in the day of trou­ble, and I will deliuer thee, and thou shalt glorifie me: Mal. 3.13. Returne vnto me, and I will returne vnto you: Turne ye now from your euill wayes, and from your euill doings: Wash yee, Zach. 1.4. make you cleane, put away the euill of your doings from before mine eyes, cease to doe euill, learne to doe well, seeke iudgement, Esay 1.16.17.19. relieue the oppressed, iudge the fatherlesse, plead for the widow: if ye will be obedient, ye shall eate the good of the Land. The San­ballats and subtle Sophists of these last dayes gather, I cannot tell what naturall and imborne abilitie and power [Page 18]in man, ex puris naturaelibus, as they say, to performe obe­dience vnto the Commandements of God; because first it were in vaine to exhort, aduise, request, and beseech such as wholly and altogether are impotent and vnable to hearken and obey: againe, the large promises of health and happinesse, in case of obedience, were mockages ra­ther then true promises, if there were no power at all in man to performe 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 [Page 19]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: [Page 20]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 [Page 21]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 [Page 22]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.

Ʋnto 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 Pen­men 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 [Page 23]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 shalbe to all people for vnto you is born this day in the city of Dauid, a Sauior, which is Christ the Lord: & this shalbe a sign vnto you, Luk [...] [...] Ye shal find the babe wrapped in swadling clothes, lying in a manger. Secondly, a great deale [Page 24]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, 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, [Page 25] 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 [Page 26]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 [Page 27]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 are naked, and are buffeted, and haue no certaine dwelling place, [...], and labor working with our owne hands. 1. Tim. 4.10. And againe, [...], for therefore wee labour and suffer reproach, because we trust in the liuing God who is the Sauiour of all men, especially of those that beleeue: Mat. 26.9. and in the 26. of S. Mathews Gospell, [...]. Why trouble ye the woman, for shee hath wrought a good worke on mee? In like manner, [...], in wearinesse and painfulnesse, 2. Cor. 11.27. in watchings of­ten, in hunger and thirst, in fastings often, in coldnesse and naked­nesse: and againe, [...], neither did wee eate any mans bread for nought, 2. Thes. 3.8. but wrought with labour and trauell, night and day, that wee might not be chargeable vnto any.

[Page 28]From hence then it is easie to vnderstand who, and what manner of ghuests they be, whom Christ so friendly exhorts, all by-respects set aside, directly to come vnto him: First, such as either in the Ceremonies of the ancient Law, the traditions of men, or precise and strict perfor­mance of the Morall Law, with great labor, perplexitie, & trouble, seek the fauor of God, peace of conscience, and e­uerlasting happines; but after vnexpressible anguish, fin­ding rather further torture & torment of conscience, then any least beginnings of ease, are ready to giue ouer, as men by their owne endeuours wholly and altogether vnable to stand in the presence of a consuming fire; those our Sa­uiour Iesus Christ louingly inuites, not to despaire in this their wrestling with the wrath of God, nor any longer to confide and trust in their owne righteousnesse, whence no comfort at all is to be expected; but altering their course, to come, or beleeue in him, vnto whom all things requi­site and necessary for the safegard, and saluation of mens soules are giuen of the Father, vnto which sense the word [...], or heauy laden, fitly doth agree: for the Law is by the Prophet,Esay 9.4. compared to a burthen, Thou hast bro­ken the yoke of his burthen, and the staffe of his shoulder, the rodde of his oppressour, as in the day of Midian: and againe, They binde [...], heauy burthens and grieuous to bee borne, and lay them on mens shoulders, but they themselues will not moue them with one of their fingers;Mat. 23.4. such then as confident in their owne strength, haue ear­nestly endeuoured the atonement of Righteousnesse, by the workes of the Lawe, but by experience, finding the heauinesse of this yoke, and greatnesse of their inability, by their owne endeuours, to stand in the presence of so great and terrible a Iudge, are truly humbled and cast downe, vpon the sense and feeling of this their weake­nesse; such (I say) are fit ghuests for CHRISTS Table, as appeareth by his reply vpon the Pharises modest and discreete speech,Marke 12.34 Thou art not farre from the Kingdome of [Page 29]Heauen. The second sort of ghuests, whom by these words Christ so fauourably inuites to come vnto him, are those, who vpon a sense and feeling of their manifold transgres­sions, the apprehension of the wrath of God, and hor­ror of the last day, are at the pit and pinch of desperati­on it selfe, wherunto also the word, [...], very fitly doth accord and agree; for Esay speaking of the burthen of sin and wrath of God, sayth, He hath borne our griefes, Esa. 3.4.11. and carried our sorrowes, yet did wee esteeme him stricken, smitten of God and afflicted: he shall see the trauell of his soule and shall be satisfied, by his knowledge shall my righteous Seruant iustifie many, for hee shall beare their iniquities: Zach. 5.7. and Zacharie spea­king to this same purpose sayth, that Wickednes sitteth vpon a talent of lead: and Dauid speaketh of transgression, as of a heauy burthen: Mine Iniquities are gone ouer mine head, Psal. 38.4. as an heauy burthen they are to heauie for me; so that [...], without either violence or strayning, are properly vnderstood of such as labour and are heauy la­den, vnder the weight and intolerable burthen of their sinnes.

Thirdly, such as vnder the heauie burthen of crosse and calamitie are grieuously perplexed, and borne downe, but finding no ease, nor way to escape, are ready well-nigh to sinke vnder the burthen; those, Christ lo­uingly and friendly exhorts, not because of their present calamities to thinke themselues cast off of God, or de­barred from the Kingdome of Heauen; but all such ex­tremes set aside, to come vnto him where vndoubtedly they shall finde rest vnto their soules, either by a finall re­mouall of their calamitie, as Hanna, Mordecai, Rebecca, and diuers others: or mitigation, and asswaging the heat of their tribulation,Gen. 39.21. Dan. 6.12. & 3.23. as Ioseph whilst hee liued in Pharaohs Iayle, Daniel in the Lyons denne: or if their further good require continuance in tribulation, by the sweete influ­ence of his holy Spirit, quieting and calming their di­stressed and perplexed spirits in the agonie and greatest [Page 30]heate of the fiercest temptations, as Stephen in his martyr­dome, Dauid in the dayes of his ttouble, and the blessed Apostles in their seueral persecutions for the Gospels sake. These then being the ghuests, whom so louingly Christ bids, and comfortably inuites to come vnto him; it is ea­sie from bence to vnderstand who they be that debar and make themselues vncapable of the grace of Christ: First, such as drunke with a vaine conceit and opinion of their owne righteousnesse, thinke themselues sufficiently able to performe and obey the commandements of the Lord, and consequently feele not themselues labouring, and hea­uie laden vnder the burthen of their sinnes: Secondly, E­picures, and all such as weigh not, nor regard their sinnes, thinke not vpon the wrarh of God, and terror of the last Iudgement, but carelesly contemne, neglect and despise the same; of whom the Apostle speaking, sayth, [...],Ephes. 4.19. who being past feeling, haue giuen themselues ouer vnto lasciuionsnesse, to worke all vn­cleannesse with greedinesse: Thirdly, [...], such as besotted with the dainties and soft allurements of the world, feele not their miserable and wretched estate, in regard of their manifold transgressions and dreadfull Iudgement of Al­mighty God, nor think vpon the fauour and grace of God here, and euerlasting happinesse in the life to come: Fourth­ly, and lastly, such as vpon the sense and feeling of their sinnes, and apprehension of Gods wrath and indignation against them for their transgressions, beeing thorowly humbled and cast downe, choose rather to sink in the bot­tomlesse pit of death and desperation, then to come vnto Christ Iesus, the Spirituall Physicion, and Comforter of sicke and diseased soules.

And I will giue you rest. Feare of punishment, and hope of reward, are two maine motiues, whereby man is either encouraged in the wayes of godlinesse. or restrai­ned from transgressing the Commandements of the Lord: and therefore in the booke of the Law, where [Page 31]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 [Page 32]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 [Page 33]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 [Page 34]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 [Page 35]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 [Page 36]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 [Page 37]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 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 [Page 38]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. [Page 39]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 [Page 40]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 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 vpō the dearest of Gods children, makes [Page 41]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 [Page 42]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 a [...]st Cain for his offence,Gen. 3.13. as an vntamed Heifer hee will kicke against his Maker: My punishment is greater [Page 43]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: [Page 44]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, [...]hat he might be a mercifull and faithfull High Priest in things pertaining to God, to make reconciliation for the [Page 45]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.