A Brief Exposition of Matthew, Biblical commentary · Part · Chapter 11
CHAP. XI.
After closing up of the Apostles commission, we have John Baptists message to Christ, with Christs answer and testimony of John, to vers. 15. Then Christ upbraideth these cities which did not receive, or make use of the Gospel, to vers. 25. And inviteth needy sinners to come unto him.
Ver. 1. ANd it came to passe, when Iesus had made an end of commanding his twelve Disciples, be departed thence to teach and to preach in their cities.
IN closing the commission of the Apostles, Learn, 1. That the Apostles had no unlimitted commissions, but were a…ic…e… to commandments, for the former directions given to them are here called Commanding of them. 2. Acts of base fear, or witlesse impudency, done in a perillous time, to the dishonour of the Gospel, or disadvantage of any point of the truth belonging to the Gospel, are breaches of Christs command: for here all Christs exhortations to his servants wisely and stoutly to bear out the profession of his truth in all points, are likewise called Commanding of them. 3. Christ so employeth his, servants in teaching and preaching, that he will also go about the worke himselfe; for having commanded his Disciples to preach, He departed to preach and to teach in their cities.
Vers. 2. Now when Iohn had heard an the pr…son the works of Christ, he sent two of his Disciples,
3. And said unto him, Art thou he that should come, or do we look for another?
John being in prison, setteth himselfe to confirme his Disciples in the faith of Christ; and to this end he sendeth them to Christ with a question, wherein he knew Christ would give them solid satisfaction. Doct. 1. The world will readily reward the labours of the most excellent Saints of God, with injuries; for, Iohn Baptist here is in prison for his pains. 2. The news of the prospering of the Gospel, Christ can cause to be carried to the prisons where his servants do…ly, thereby to refresh them; Therefore John must hear of Christs works, I… the prison. 3. A faithfull servant of Christ should st…y to, make Christs name known by whatsoever means he can, and to have all those who belong unto him acquainted with Christ, for John even in prison taketh course to have his disciples to know Christ, better then they did. 4. Beside what we can do in solving the doubts of others, we shall do well to send the weak in faith, to propone their doubts to Christ himself. Therfore John commandeth his two disciples to propone their questions to Christ, saying, Art thou he? &c. knowing that he was most able to satisfie them.
Ver. 4. Iesus answered and said unto them, Go and shew Iohn again those things which ye do hear and see.
5. The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the Gospel preached to them.
From the answer learn, 1. That Christ despiseth not the weaknesse of the saith of his own; for here he answers John… doubting disciples, both with words, and deeds, saying, Go shew what you hear and see. 2. Our Lord deals prudently with weak ones; for as John covers the Disciples doubting with a question, proponed as it were in his own name; So Christ covers their doubting also, by giving the answer, as it were unto John, rather then to them; Go shew Iohn again, saith he, albeit it is sure John had no doubt about Christ, for at Christs Baptisme, he was confirmed abundantly that Christ was the very Messiah. 3. That which disciples may hear, and see, and observe, in the reall and experimentall putting forth of Christs power among men, is sufficient to prove that hee is the true Messiah: Therefore saith hee, Tell Iohn again these things which ye do hear and see; Like as even the ordinary and daily working of Christ still unto this day, upon such as are converted from time to time, may prove that he is the true Messiah. 4. He in whom all these things which are prophesied to be done by the Messias are accomplished, is the onelyonly true Messias: But Christ Jesus is hee in whom all prophesies are accomplished; for, He maketh the blinde to see, the lame to walk, and the poor to take the Gospel: Therefore Christ is the onelyonly true Messiah; for this is the proof whereby Christ doth confirm Johns Disciples, that there was no other Messiah to be looked for. 5. The remedy of all sin and misery is to be found in Christ, both for body and soul; for it is he by whom the blinde receive their sight, and the poor receive the Gospel, &c. 6. The poor and needy soul, sensible of its own sin and misery, is the proper object of the Gospel; The righteous and the rich in their own opinion, do not smel any worth in Christs Word; for, It is the poor who receive the Gospel. 7. The Gospel doth affect the poor and needy soul, so as it doth put as it were a stamp of the good news of Gods grace upon it: for so importeth the passive word in the Original, which saith, that the poor are Evangelized, or stamped with the preaching of the Gospel.
Verse 6. And blessed is he whosoever shall not be offended in me.
Our Lord obviats any temptation which might arise from his outward humiliation. Doct. 1. Many stumbling blocks are to be met within a mans way toward Jesus Christ, such as were taking on the shape of a servant, and his outward humbling of himselfe unto the crosse: This is imported In his mentioning of mens being offended, or stumbling at him. 2. Such as do not stumble at Christ, nor start back from beleeving and professing of him, for whatsoever crosse or impediment laid in their way, shall surely be saved; for, Blessed is he whosoever shall not be offended in me, saith he.
Ver. 7. And as they departed, Iesus began to say unto the multitudes concerning Iohn, What went ye out into the wilderness to see? A reed shaken with the wind?
Now followeth Christs testimony of John Baptist, wherein John is commended for eight respects. The first is, his constancie: Hence learn, 1. That Christ gives his servants a good meeting, he bears witnesse of their faithfulnesse, as well as they do bear witness that he is the true Messiah; as here for instance, when Johns Disciples are departed, Christ speaketh to Iohns praise before the multitude. 2. The reasons which moveth us to go hear the Sermons of any preacher should be well examined; for we must answer unto Christs question, What went ye out to see? 3. It is the commendation of a Preacher of the truth that he be constant in the truth, and not wavering hither and thither; for this is the ground of Johns commendation, That he was not a reed shaken with the winde, as the interrogation having the force of a negation, doth import.
Verse 8. But what went ye out for to see? a man clothed in soft raiment? behold, they that wear soft clothing, are in kings houses.
The second point of the commendation of John, is, for his Holinesse and high Measure of Mortification: Hence learn, 1. That it is the commendation of a Preacher, to be mortified to the glory, ease, pleasure, and riches of this world; for on this ground Christ commendeth John, by way of interrogation, denying him to be A man given to soft raimens. 2. A true Preacher must be so mortified to this World, as all the Allurements of court be not able to corrupt him; for such as love to wear soft raiment, will affect to be in respect at court, for that very end; therfore saith he, They that wear soft raiment, are in kings houses.
Ver. 9. But what went ye out for to see? A prophet? yea, I say unto you, and more then a prophet.
The third point of Johns commendation is the clear revealing of Christ, and of the shortest course to come unto Him, wherein John was above any Prophet. Hence learn, 1. That the right reason of going to hear Sermons, is, because the man that speaketh, hath warrand to speak, and to reveal Gods will: this is it which he saith, Went ye out to see a Prophet? 2. John is called more then a Prophet, specially because he did point out Christ more clearly and fully, then any before him, as Christ doth shew hereafter; teaching us, that these are the greatest men in the Ministry, who do most point out Christ to the world, and do most sincerely lead men unto him.
Verse 10. For this is be of whom it is written, behold, I send my messenger before thy face, which shall prepare thy way before thee.
The fourth point of Johns commendation, is from his speciall imployment to be Christs Harbinger, to make way for Christ; for albeit every Minister of the Gospel be Christs messengers, to carry amba…age to the world, yet John Baptist was such in a special manner: for of him it was prophesied by Malachi, Behold, I send my messenger. 2. Albeit it be the office of every Minister, by the preaching of Christs doctrine, to make way for Christs entrie into the soul, to dwell in it by his Spirit, yet John Baptist was Harbinger in an odd way, assisted by the doctrine of repentance, in humbling proud sinners, and fitting them for mercy in Christ: And, 3. He was in a speciall manner imployed for pointing out of Christ to be the Lamb of God, not only in doctrine, but also with the finger of ocular demonstration.
Ver. 11. Verily I say unto you, among them that are bor… of women, there hath not risen a greater then Iohn the Baptist: notwithstanding, he that is least in the kingdom of heaven is greater then be.
The fifth point of Johns commendation, is, in comparing him with, and prefering him above all the Prophets which came before him: because, 1. Singular predictions were of him, more then ever of any of the Prophets. 2. His bringing into the world had more extraordinary passages of providene then any of the Prophets. 3. His authority and office to bring in a new Sacrament, was singular. 4. Beside the baptizing of our Lord, and converting of such multitudes, his Ministry was countenanced with the clearest vision, and revelation of the mystery of the Trinity, that ever was. 5. The sanctification of his Person from the womb to his Martyrdome, was singular. 6. The clearness of his knowledg of the way of righteousnes by Christ… and of the application of types of the Messiah unto Christ, as that true Lamb of God, was singular. These and such like other excellencies are reasons why our Lord said, there hath not risen a greater then Iohn the Baptist, among them that are born of women. Mean time lest John should be too much esteemed of, Christ having thus preferred him unto all that were born of women, doth except Himself, and justly preferreth Himself unto John, saying, He that is least, or, no man in the kingdom of God, is greater then he; So doth Christ describe himselfe, as he was esteemed of by the rulers of the Church; for who could be lesse in the Kingdome of God, in their estimation, then he whom they did excommunicate? Now the rulers did excommunicate Christ, and for his cause also, did cast out of the synagogue all that confessed him. He was the Stone which the builders refused; whom the chief Priests and Elders did not esteem worthy to be a member of the Church, or to have any place in the building of Gods Temple: So Christ was in their estimation, The least; that is, no man, in the Kingdome of Heaven, as this phrase is taken, Mat. 5.19, 20. And who except Christ can be greater then John, who is called greater then any of all the Prophets, yea of all which were born of women? It is true, that Christians who lived since Christ ascended, have the history of many particulars concerning Christ, which John did not live to see: But who shall perswade us, that the least member of the Christian Church, or the least Preacher of the Gospel, do see more of Christ in the Word of history, then any of the Prophets; or John, who is greater then any of the prophets, did see in the spirit and word of prophesie? And put the case that in regard of historical knowledge, they did know many particulars which John did not know; yet this sort or measure of knowledg, doth not make them simply greater then John. Now the comparison here, of John with the least of the Kingdome of Heaven, is not simply in respect of knowledg, but in respect of greatness, which greatnesse comprehendeth all the forenamed six points of excellency, and also whatsoever other respect may contribute to excellency: and thus if we take greatness, none can be called greater then John, except Christ, who in the estimation of the rulers of the Jewish church at that time, was the least, that is, no man in the Kingdom of God, and the stone of offence, which the builders did reject: Hence learn, 1. That whensoever any greatnesse or excellency of man is spoken of, the excellency of our Lord Jesus must not be obscured, but rather lifted up thereby: for where he is, a greater then Solomon is; a greater then John Baptist is. 12, Whosoever shall dishonour Christ, he will not deny himselfe: He will take unto him his own glory, for he declareth himselfe here greater then John, though the rulers of the church and others esteemed him to be the least, or no man in the Kingdom of Heaven.
Ver. 12. And from the dayes of Iohn the Baptist untill now, the kingdome of heaven suffereth violence, and the violent take it by force.
The sixth point of Johns commendation is, the fruitfulness of his doctrine, that by the clearnesse of Johns preaching, the gates of Heaven, and the way of the Church were made so patent, that men did not stand upon the bar and partition of ceremonies, or upon any orderly way of the proselites coming into the church; But multitudes did leap over all the Leviticall ceremonies: so that publicans, sinners, heathen, legally unclean, and the naturally lothed lepers did thrust themselves all in upon the company of converts, and upon the grace manifested by Johns doctrine: and indeed obtained grace to enter in the Kingdome of Christ, by this their ingyring themselves upon him: Hence learn, 1. That the legall ceremonies were never appointed to hinder people from Christ, but to lead them to him; and therfore when the observation of these ceremonies might be a hinderance of people coming to Christ, (As for example, so many dayes behoved to passe ere a leper were legally purified, that he might come in the company where the Word of God was preached) in such a case, God was not displeased that men overpast & violently ran over these impediments to come to Gods Grace manifested in Christ: for saith he, The violent take it by force. 2. Yea the doctrine of Grace being clearly revealed, no impediment of bygone sins, or sense of unworthiness present should hinder a humbled soul from entry in the Kingdom of Grace, for this Kingdom is taken by force. If we cannot remove impediments, let us set our foot on them, and make stepping stones of them, thrusting our selves so much more on Christs grace, as we find our selves unworthy: laying hold so much more on his offered salvation, as we find our selves otherwayes to be lost.
Ver. 13. For all the prophets, and the law prophesied untill Iohn.
The seventh point of commendation, is, that John pointed at Christ now already come, at Grace already laid open: whereas the Law and the Prophets onelyonly did prophesie and foretell that it was to come; and this is a reason of the fruitfulnesse of Johns Ministry; Hence learn, 1. That the pointing forth of the fulfilling of the promises, and prophesies in Christ, is a mean to bring men in multitudes unto the Kingdome of Heaven; and this is imported in the particle …or, wherein a reason is rendered of what is said in the former verse; for, saith he, all the Prophets and the Law prophesied untill John, but John shews the accomplishment: And therefore multitudes did thrust themselves into the Kingdome of Heaven. 2. The Church of the Old Testament, had a dark time, in comparison of what we have now; for their light was prophesies of things to come, but ours is preaching of what is already come; for, The Law and the Prophets prophesied untill Iohn.
Ver. 14. And if ye will receive it, this is Elias which was for to come.
The eighth and last point of Johns commendation, is, that John was that Elias prophesied of, to come before Christ: Malachi 4. John is called by the name of Elias, because of like zeal for God, and successful imployment in the reformation of Religion; for as Elias in his dayes, so John in his dayes did in the power of the same Spirit, stir up men to seek the true God in Christ. Doct. 1. When truth is told to people never so cleerly, yet wil they hardly beleeve it, no not though Christ himself should speak it; Therfore saith Christ, If you will receive it. 2. Whether men beleeve or not, Truth must be told them, to make them inexcusable; This is Elias, saith Christ, If ye will receive it.
Ver. 15. He that hath ears to hear, let him hear.
If Christs testimony of John had been beleeved, then Johns testimony of Christ had been beleeved also; for John testified that Christ was the promised Messiah: therefore Christ did so much the longer insist in this commendation of John; and having said sufficiently, he closeth with this speech, He that hath ears, &c. Teaching thereby, first, That every man hath not a hearing ear, but some are deaf misbeleevers of Gods Word, imported in these words, He that hath ears. 2. Even these who are elect, of them it is said, Let them hear. 3. If the Elect shall hear unto beleeving, it sufficeth Gods intention, although the rest remain ignorant misbeleevers; for, He that hath ears, let him hear, is as much as, Let the rest go their way, come of them what may.
Verse 16. But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellowes,
17. And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.
Our Lord perceiving the unbelief of the multitude; doth regrate their obstinacie, who neither by Johns austere Ministry, nor by his own sweet dealing, could he moved to repent or beleeve; and this he doth, by comparing their disposition toward the Gospel, with the disposition of the rude people toward musick: for as they cared for no melody, and could not be moved either with piping or lighter springs; nor with mourning and sader songs, as the Minstrel boyes use to sing; So the Jewes could neither be moved to sorrow, unto repentance, by Johns austere preaching of repentance and judgement; nor to rejoyce at Christs sweet offers of Grace and Salvation, made to them in a more gentle and loving way. Hence learn, 1. That the obstinacy and rebellion of the hard hearts of Christs hearers, affected and moved his tender heart with grief; for, Whereunto shall I liken them, doth import so much. 2. The more are found in the guiltiness of despising the Gospel, the more doth our Lord resent the wrong, and regrate sinners misery: Therfore saith he, This generation. 3. Hardly can any comparison express the sin of despising of the Gospel; for, Whereunto shall I liken them, importeth this. 4. The most obvious by-word shall be made use of to condemn the wickednesse and folly of them who despise the Gospel, in the conceit of their own wisdom; for it is like little children saith he, who when they find no respect had of their musick, do put up their pipes with this regrate,
Ver. 18. For Iohn came neither eating nor drinking, and they say, He hath a divel.
19. The son of man came eating and drinking, and they say, Behold, a man gluttonous, and a wine-bibber, a friend of Publicans and sinners: "But wisedome is justified of her children.
It is said here, That John neither did eat, nor drink, that is, not after the ordinary dyet of other men, as appeareth, if we compare this with Mat. 3.4. Whence we learn, 1. That Gods Word is not to be pressed captiously, but the true intent of it is to be looked unto, one place being compared with another. 2. God useth to send out his Ministers with divers dispositions: some are more austete in life, and more thunding in their Doctrine; others more sociall in their carriage, and more gently inducing people to repentan…: Of the forner sort was Iohn Baptist; Of the Latter, Christ. 3. People have ever some fault to alledg in the Preacher, why they will not receive his message; for here the people say, The divell it in John, because he chused to live more auster…ly than other men, and when they see Christ converse sociably with sinners, To eat and drink with them, and to take the fare as they found it, they say of him, that he was a Glut…a…, a drunkard, and a companion to wicked and vile men. 4. All hearers are not alike ill disposed; though many do misbeleeve, yet some are begotten to God by wisdom, or by the doctrine of Gods grace; for; Wisdom hath her own children. 5. Such as are made wise to salvation, will bear witnesse by their faith, by their profession and Godly life, unto the doctrine of God, and will glorifie the wisdom of God preached unto them: for, Wisdom is justified of her own children. 6. How many soever they be, who despise the Gospel, it doth not work a reasonable prejudice to wisdom▪ God will content him with the testimony of elect and true Beleevers: for to God it is sufficient, that Wisdom be justified of her own children.
Verse 20. Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not.
Seeing the main scope of the following speech is expresly set down to the upbraiding of these cities, and the ag…eging of their sin, it is without ground …o argue hence, the ability of man to repent and beleeve, without the speciall operation of Gods grace, and, it is an idle and prophane deed, to move question, why God did not grant such meanes to Tyrus and …idon, upon such and such supposition: for it is sufficient unto Christs purpose, that Aborazin and Bethsaida, had so abused the meanes of grace, as they had hardened themselves in the sinfulnesse of nature, above Tyrus and Sidon: so that more might have been expected in the matter of repentance from Tyrus and Sidon, and from Sodom and Gomorrah, even according to the principles of …, then was found in these cities; for is so much paines had been taken on them, as was taken on Capernaum, &c. in much appearance of reason it might have been expected, that they should have repented in some sort, and have given such signes of repentance, at least, as with Ahab, and Niniveh, they might have escaped temporal Judgments. This being the scope, we should not stretch the words beyond, and contrary to it: Hence learn, 1. That the miracles of Christ were done by his own power▪ for here they are called His mighty works, in a proper sense, and so they do prove him to be true God. 2. The use which should be made of the miracles of Christ, and mighty works done by him, is repentance; for that which is found fault with here, is, they repented not. 3. Whosoever will not repent, when God calls for repentance, and will not give glory to God when he calls for it, he will pour shame on them; for here he upbraids these cities, which did not honour him.
Ver. 21. We unto thee Chorazin, we unto thee Bethsaida: for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.
22. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, then for you.
Here is the doom given forth against these cities. Doct. 1. Over and above the wrath due unto sinners, for transgression of the Law, a higher degree attendeth the abusing the means of grace, and so much the greater, as the means have been the more largely granted; for, Wo unto thee Chorazin. 1. It is free for God to send the offer of the Gospel where he pleaseth; He had his own reason, why he did not send the Gospel to Tyrus and Sidon, and yet would offer it Chorazin, and Bethsaida. 3. Such as do hear the Gospel daily, may readily be found more hard hearted, then they who never heard it; Chorazin more impenitently disposed then Tyrus. 4. There shall be proportion of judgment at the last day, as there hath been of sin in this life; and the torment of such as perish without the meanes of the Gospel, shall belesse then of such who under the meanes are found impenitent, for, It shall be more tolerable for Tyre and Sidon, then for Chorazin and Bethsaida.
Ver. 23. And thou Capernaum, which art exalted …ne… heaven, shalt be brought down to h…ll, for if the mighty works which have been done in thee had been done in Sodom, it would have remained untill this day.
Verse 24. But I say unto you, that it shall be more tolerable for the land of Sodom, in the day of Iudgement, then for thee.
The like judgement is threatned against Capernaum. Doct. 1. The honour of a town is the Gospel, and where it is most clearly preached, that place is exalted most and made nearest heaven; Therfore, Is Capernaum said to be exalted to heaven. 2. Abused means of grace, if they prevail not unto true conversion, do bring a man deeper in the state of condemnation; Therfore saith he, Thou Capernaum shalt be brought down to hel. 3. Abuse and contempt of the Gospel, impernitent unbelief, and misregarding the offers of Gods grace, do weigh heavier in Gods ballance, then the grossest sins against the Law; and are attended with heavier wrath, for this the comparison of Capernaum… sin and judgement, with Sodoms sin and judgment, maketh evident.
Vers. 25. At that time Iesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.
26. Even so Father, for so it seemed good in thy sight.
Sometimes one is said to answer, when he openeth his mouth and speaketh to them, who were expecting some speech from him, albeit none have spoken before, as here in this speech: Christ glorifieth his Father, for the wise and free dispensation of saving Grace, manifested in the good successe which his Disciples had, (whom as it is, Luke 10.17.21.) he sent forth to preach, and work miracles, verse 25, 26. He declareth his own power to give light and life to as many as came unto him, vers. 27. And last of all exhorts the needy to come unto him, with sundry motives to induce them, ver. 28, 29, 30. For the first: Learn, 1. That the mystery of salvation is at Gods disposing, to hold it from, or shew it unto whom he pleaseth; for saith he, Thou hast hid it from the wise, &c. Thou hast revealed it unto babes, &c. 2. The worldly wise, and prudent men in this world, are not these for the most part to whom the Gospel is revealed; for thou hast hid it, saith he, from the wise and prudent. 3. The people of weaker understanding, and babes in comparison of others are found to be the Lords choice in election, and the persons who get the saving light of the gospel for the greatest part; for he saith, Thou revealest them to babes. 4. Christ will not want followers, despise him who will, for whose conversion, how base soever they seem, God is to be praised; Therefore Christ for those little ones saith, I thank thee, O Father, and doth rejoyce in them, how contemptible soever they seem to be, no lesse then if they had all the excellencies of the world in them. 5. Gods supremacy over Heaven and earth, maketh him free, to chuse or refuse whom he pleaseth; I thank thee, saith he, Lord of Heaven and Earth. 6. The cause of election of some, and reprobation of other some, of this or that man, rather then of others, is to be found only in Gods good pleasure; Therfore saith Christ, O Father, for it seemed good in thy eyes. 7. Christ heartily consents unto, and approveth the Fathers decree of election and reprobation, as it standeth; Therfore saith he, Evenso Father, and I thank thee; for God and Christ are glorified in both.
Vers. 27. All things are delivered unto me of my Father: and no man knoweth the Son but the Father: neither knoweth any man the Father, save the Son, and he so whomsoever the Son will reveal him.
Here Christ proclaimeth his riches and authority, that he may make way for the offer following. Doct. 1. Beside the right and power which Christ as God hath unto, and over all things, he hath received of the Father as God-man, or God incarnate, right unto and oyer all things, in, and for the church, nothing being excepted, except him who hath delivered all things unto him; for, All things are delivered to me of my Father; and Christ hath taken the gift of all things, for our behove, as power to gather his Church, appoint Ministers, bestow the spirit as he will, open and close Heaven and hell, as he pleaseth, and to dispose of all his enemies, and of all creatures as they may best serve for the well of his people. 2. The excellency of the Son of God is a mystery, which neither man nor Angel can know comprehensively, as he is indeed, but the Father only; for, No man knoweth the Son, but the Father; and so, except a man he taught of the Father, and learn of the Father, he can never attain the right knowledg of the Son. 3. The distinction of the Father from the Son, and the glory of the Fathers person is a mystery which neither man nor Angel can know perfectly; No man knoweth the Father, but only the Son. 4. Any measure of right knowledg of the Father which we can attain unto, must come by revelation from the Son, who is the ingraven character of his person, who by his word and spirit doth the Father known unto so many as he pleaseth; Therfore saith he, No man knoweth the Father, but he to whomsoever the Son will reveal him.
Ver. 28. Come unto me all ye that labour, and are heavy laden, and I will …ve you rest.
From the former doctrine Christ draweth forth two exhortations: the first unto faith in himselfe; the next, unto new obedience. Doct. 1. The right use of the doctrine of election, and reprobation, verse 28. and of the riches which is in Christ, and of the mystery of the Father, and of the Son, is this, to draw neer to Christ, and to seek communion with him: for having spoken of those, he calleth upon us, saying, Come unto me. 2. All things being delivered unto Christ, he cannot be quiet till he have needy soules made partakers of the riches which is in him; Therfore doth he call unto us, saying, Come unto me. 3. Such as have wearied themselves in seeking in themselves, or in any of the creatures, something to quiet their soules, and cannot find rest, have warrand to come to him; for he saith, Come unto me ye that labour. 4. Albeit a soul find nothing whereby to commend it selfe to Christ, but a fruitlesse life, and loathfom burthen of sin, nothing but that which yeeldeth restlesse unquietnesse; yet without exception of any person, all such may come unto him for relief; none of those who acknowledg their inability to help themselves, are secluded. There is no Bar to put back a soule from Christ, which desires to come unto him, which desires to beleeve in him, and to have communion with him; for he saith, Come unto me all yee. 5. Albeit there be no bar put to hinder any man from coming to Christ, yet none wil come until they be sensible of a burden whereof they cannot be freed by any other meanes: Therfore he speaketh expresly to such, saying, Come unto me all ye that are weary and heavy laden, not excluding luke-warm Laodiceans, or any other, who desire to be made sensible of sin, who desire to repent, who desire to beleeve in God, and to fear God. 6. Seeing all things are delivered unto Christ, and all that have need are commanded to come to him, it is a miserable and damnable folly, to seek any thing belonging to righteousnesse, and eternall life, except in Christ Jesus only; for he telleth us, All things are delivered unto me; and saith, Come unto me. 7. God can sanctifie the love of our selves, so far as to make it a motive and allurement, to draw us unto him; for such as are unquiet about the condition of their soul, or are burdened with any trouble which they are not able to bear, have a promise of relief, if they shall come unto him, who can shew them the true cause of their trouble, and the right outgate also; for; I will give you rest, saith he. Now rest is opposed to labour and burthens, and so importeth ful relief from al the sin and misery which can trouble any man.
Ver. 29. Take my yoke upon you, and learn of me, for I am meek and lowly in heart: and ye shall find rest unto your soules.
The next exhortation teacheth us, 1. To stay with Christ under his discipline, after we are come unto him; and so to joyn the study of obedience with faith: the duties of faith and obedience must not be severed: for he joyneth, Come to me, and take on my yoke. 2. Albeit Christs commands be our true liberty, yet in respect of the untowardnesse of our nature, the tye of doing all holy duties belonging to sanctification, of bearing the Lords chastisements, and suffering persecution, is a yoke wherein we have need to be bound: Therfore saith he, Take on my yoke. 3. It is necessary that we willingly submit our selves to this yoke, and burden, how contrary soever it seem to our nature; for, Take ye up my yoke, doth the word in the Originall bear; or, Lift it as it were upon your shoulders. 4. When we have consented to submit to Christs yoke, we have need as Disciples daily to learn how to bear it; Therefore he commandeth, saying, Learn of me. 5. As unto the right bearing of the yoke of Christ, the vertues of humility and meekness are necessary; so are they to be learned, and had onelyonly from Christ, blessing unto us not onelyonly his Doctrine, but also his example; for it is said, Learn of me, that I am meek and lowly: now no command given unto him of the Father was grievous, no suffering made him grudg, no paines made him shrinke from his duty or to faint: his plaints of his enemies, and his answers unto them, were full of meeknesse: he stood not to abase himself for the Fathers glory, and mens good; and it is he who must give us grace to do so also. 6. True rest unto the conscience is to be found in Christs satisfaction given to justice for us, true peace in his service; for he saith, Come to me, and ye shall find rest. 7. It is sufficient in this life, that we find rest to our souls, albeit our bodies be troubled. Therfore it is said, Ye shall find rest to your souls. No more is promised.
Ver. 30. For my yoke is easie, and my burden is light.
Another motive to take on his yoke, is, My yoke is easie, Hence learn, 1. That albeit Christs Discipline and manner of exercising of his followers, be a yoke and burden to our corrupt nature, yet it is an easie yoke and a light burden to a soul, seeking liberation from sin, and seeking salvation through Christ; Therefore saith he, My yoke is easie. &c. Now it is called an easie yoke, in comparison of the covenant of works, wherein men want the help of a Mediator, and are bound to do all in their own naturall strength; but we have Christ to help us, who worketh all our works in us, and for us. 2. It is an easie yoke in comparison of sin, which maketh a man draw and bear his own ditty unto condemnation. 3. Christs yoke is easie, because albeit the ten commands renewed, and repeated in the Gospel, do require no lesse perfection to be aymed at in sincerity of obedience, then under the covenant of works: yet the cords to bind on the yoke are not terrour, but love; and that little which is done in faith, and upright obedience, is well accepted: and much joy and peace, much courage and comfort is bestowed on such as uprightly ayme, and endeavour to obey the commands of God in Christ, thus saith he, My yoke is easie, and my burden is light.