24. But I say unto yon, that it shall be more tolerable or the land of Sodom in the day of judgment, than for thee, 25. At this time Jesus 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.

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26. Even so, Father; for so it seemed good in thy sight.

It appears awful, even to us, when we see men rejecting the counsel of God against themselves," and closing their eyes to the mighty works which have been done for their salvation. How then must it have appeared to Him, who really and fully knew the value of that deliverance which he offered. He might well leave his testimony against the proud and exalted, the wise and prudent, who were confident that they themselves were guides of the blind, but who really remained in darkness, while the babes whom they despised "received the kingdom of God" with the simplicity of "little children." It seemed good to Him who does all things well, to enlighten these meek and lowly hearers, while "the rich he sent empty away."

2

The truly wise, however, and the truly prudent man, will be the first to receive the gospel. His prudence will seek a mode of reconciliation with God: and the reconciliation effected by Christ Jesus will approve itself to his wisdom. It is not prudent to make no provision against a season which must arrive. Neither is it wise, in the concerns of eternity, to trust to our own conjectures, or suppose that we can know the counsels of God in any way except from his own word. Men believe that

2 See Rom. ii. 19.

they understand the will, and character, and designs of God; and often venture to assert what he will do, and what he will not do. Our Lord warns us against such vain conceits; expressly tells us that we have no knowledge of God, except through the Gospel. And that we may believe what he declares, "the Father that sent him bore witness of him:" the mighty works which he did, prove that "he proceeded forth and came from God."

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 to whomsoever the Son will reveal him.

28. Come unto me, all ye that labour and are heavy laden, and I will give you rest.

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 souls.

30. For my yoke is easy, and my burthen is light.

Such is the general invitation, which is so refreshing to the weary and heavy laden. The preceding sentence had declared, that the Son alone could reveal a saving knowledge of the Father. But here we learn, that none need perish for lack of that knowledge: their want, their necessity, is the pledge that it shall be given them: come unto me, all that labour. And who that reflects upon ye himself by the light of Scripture, does not labour and feel heavy laden? If he remembers the past, he must say with David, "My wickednesses are like a sore burthen, too heavy for me to bear!" If he looks towards the future, he "sees a law in his members warring against the law of his mind," and

drawing him back towards the sin which he has renounced, and which must be his ruin. What he requires is the rest here promised; something which he can lean upon: something which may enable him to say, I am burthened with the sense of sin: but Christ has eased me of the load; "there is no condemnation to them that are in Christ Jesus." I am perplexed with the feeling of my infirmities: but Christ has said, "My grace is sufficient for thee." * And so he gives me rest.

It must be remembered, meanwhile, that an effort is to be made on the part of every man, to entitle him to this promise; to let him enjoy this rest. And that effort is here described as taking up the yoke, the service of Christ, and learning of him. This every one must consent to do, must make it his choice to do. The yoke is not so put upon us that we are to remain ignorant and passive under it; but we must take it upon ourselves.

Two inducements, however, are held out; Learn of me, for I am meek and lowly of heart. He who gives this invitation, though "he was in the beginning with God, and was God," yet "stoopeth down to behold the inhabitants of earth," nay, even to favour those whom others overlook: he is meek and lowly of heart, not like the Pharisees who spoke of "the people that knew not the law," as "cursed." 5

And further, his yoke is easy and his burden light. We must not misinterpret this, so as to contradict other words of our Lord, which tell us, that "narrow is the gate that leadeth unto life;" that those must "strive who would enter in ;" which warn us

to

"watch and pray, that we enter not into temptation," for that "many are called, but few chosen." The meaning is, that the commandments of the gospel "are not grievous" to the soul which is purified "by the washing of regeneration and renewing of the Holy Ghost." Neither are they impracticable, through the grace which is "shed abundantly on" the sincere servant of the Redeemer. They are not grievous, but delightful; as to David, when he said, "Make me to go in the path of thy commandments; for therein is my delight." "How sweet are thy words unto my taste! yea, sweeter than honey to my mouth." They are not impracticable, but easy for we are taught by the experience of an apostle to say, in a career of life far more difficult than any we shall have to run, "I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ which strengtheneth me." "

In this sense the yoke of Christ is really light and easy. Those who try it will find it so; and will certainly find the yoke of this world a heavy burthen in comparison.

This is a passage which should lead all to examine themselves, and inquire, whether they have received it into their hearts, and taken the invitation home. Blessed are those who have both felt in themselves the labour and the burthen here described, and have sought the rest here promised. The yoke of Christ was imposed upon them when in their

6 Ps. cxix. 35-103.

7 Phil. iv. 12.

infancy, as that which they were to bear through life they have now taken it upon themselves, of their own free choice and purpose; and desire to carry it unto the end. To the "inward man" the yoke is easy and the burthen light; for "they consent unto the law that it is good ;" and in knowing, from a gracious assurance, that whilst they "abide in Christ," he will "abide in them," and that "the law of the spirit of life in Christ Jesus has made them free from the law of sin and death;" they find rest unto their souls.8

8

LECTURE LII.

JESUS THE LORD OF THE SABBATH.

MATT. xii. 1-8.

1. At that time Jesus went on the sabbath-day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.

2. But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath-day.

3. But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him;

4. How he entered into the house of God, and did eat the shew-bread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?

8 Rom. viii. 2.

This was allowed by the law of Moses: (Deut. xxiii. 25 :) "When thou comest into the standing corn of thy neighbour, then thou mayest pluck the ears with thine hand: but thou shalt not move a sickle unto thy neighbour's standing corn.”