"Take My Yoke Upon You," &C.
Matt. xi.29. -- "Take my yoke upon you," &c.

Christianity consists in a blessed exchange of yokes between Christ and a pious soul. He takes our uneasy yoke, and gives his easy yoke. The soul puts upon him that unsupportable yoke of transgressions, and takes from him the portable yoke of his commandments. Our burden was heavy, too heavy for angels, and much more for men. It would crush under it all the strength of the creatures, for who could endure the wrath of the Almighty? Or, "what could a man give in exchange for his soul"? Nay, that debt would drown the whole creation, if they were surety for it. Notwithstanding, Christ hath taken that burden upon him, being able to bear it, having almighty shoulders, and everlasting arms for it. And yet you find how heavy it was for him, when it pressed out that groan from him, "Now is my soul sore amazed, very heavy, and exceeding sorrowful even unto death, and what shall I say?" That which carried it away from us, hath buried it in his grave, whither it pressed him down. It gets him very low under it, but he hath got above it and is risen again, and whereas in vain there was a stone put above him, and sealed, he hath rolled a stone above that yoke and burden, that it cannot be able to weigh down any believing soul to hell; for that weight which depressed his spotless soul, would have depressed the sons of men to eternal darkness. Now for his burden, we observe that it is of another nature, to speak properly, than other burdens. It is not a heavy yoke or burden, but a state of liberty, an ornament, a privilege. It is a chain of gold about a saint's neck, to bind Christ's laws about them, every link of that chain is more precious than rubies or diamonds. If there be any burden in it, it is the burden of honour, the burden of privilege, and incomparable dignity, honos not onus or onus honoris.(448) This is that which he puts upon us, or rather that which a believer receives from him. Now I will not have you so to take it, as if Christ did not propose the terms thus, "If you will be willing to take on the yoke of my laws, I will take on the yoke of your sins and curses." Nay, it is not such an exchange as is thus mutually dependent; for it hath pleased the Father without consulting us, and the Son without our knowledge or consent, to conclude what to do with the heavy and unsupportable burden of sinners. The Father "laid upon him the iniquities of us all, and he" of his own accord "hath borne our griefs, and carried our sorrows," (Isa. lii.4-6) and that burden did bruise him; yea, "it pleased the Lord to bruise him," and it pleased himself to be bruised. O strange and unparalleled love, that could digest so hard things, and make so grievous things pleasant! Now I say, he having thus taken on our burden already, calls upon us afterward, and sends forth proclamations, and affectionate invitations, "Come unto me, all ye poor sinners, that are burdened with sin, and wearied with that burden; you who have tired yourselves in these byways, and laboured elsewhere in vain, to seek rest and peace: you have toiled all night and caught nothing, come hither, cast your net upon this side of the ship, and you shall find what you seek. I have undertaken your yoke and burden, why then do you laden yourselves any more with the apprehension of it? The real and true burden of wrath I have already carried away, why then do ye weary yourselves with the imagination of it? Only come to me, and see what I have done, and you shall find rest and peace."

Now this being proponed absolutely unto sinners, and they being invited to consent to that which Christ has done in their name, in the next place he comes to impose his easy yoke upon us, not at all for any recompence of what he hath done, but rather for some testimony of gratitude and thankfulness on our part, and for the manifestation of grace and love on his part. I do indeed conceive, that the imposition of the yoke of Christ's laws upon believers, is as much for the declaration of his own love and goodness, as the testification of our thankfulness. If you consider the liberty, the beauty, and the equity of this yoke, it will rather be construed to proceed from the greatest love and favour, than to tend any way to recompence his love. Herein is perfect liberty, Psal. cxix.32, 45. It is an enlargement of heart, from the base restraint and abominable servitude of the vilest lusts, that tyrannize over us, and keep our affections in bondage. O how narrow bounds is the liberty of the spirits of men confined unto, that they serve their own lusts! Sin itself and the lusts of the flesh, are a grievous yoke, which the putting on of this yoke looses them from: and when the heart is thus enlarged with love and delight in Christ, then the feet unfettered, may walk at liberty, and run in the way of God's commandments. "I will walk at liberty," when I have a respect to thy ways, Psal. cxix.45. O how spacious and broad is that way in reality, which to our first apprehension and the common construction is strait and narrow! The truth is, there is no straitness, no bondage, no scantiness, but in sin. That is the most abominable vassalage, and the greatest thraldom of the immortal spirit; to be so basely dragged by the flesh downward, to the vilest drudgery, and to be so pinched and hampered(449) within the narrowness of created and perishing things. To speak properly, there is no slavery but this of the spirit; for it is not so contrary to the nature and state of the body, (which by its first institution was made a servant,) to be under the dominion of men, and further we cannot reach. Yea, it is possible for a man, while his body is imprisoned, to be yet at greater freedom than those who imprisoned him. As his mind is, so he is. But to be a servant of sin and unrighteousness, must totally degrade the soul of man. It quite defaces that primitive glory, and destroys that native liberty, in which he was created. Therefore to have this sin taken off us, and the yoke of Christ's obedience put on us, to be made free from sin, and become the servants of righteousness, that is the soul's true liberty, which sets it forth at large to expatiate in the exceeding broad commandments, and in the infinite goodness of God, where there is infinite room for the soul.

When, then, I consider how beautiful this is for a reasonable spirit, to be under the law of him that hath made it and redeemed it, I cannot but think that Christ doth rather beautify and bless, than burden. The beauty of the world consists in that sweet order, and harmonious subordination of all things, to that law God hath imposed upon them, or engraves upon their natures. If we should suppose but one of the parts of the world to swerve from the primitive institution, what a miserable distraction would ensue? How deformed would this beautiful and adorned fabric become? How much more is it the beauty, grace, and comeliness of an intelligent being, to be under the law of him that gave him a being, and to have that written in his heart, -- to be in a manner transformed by the shining glory of these laws, to be a living law? What is it, I pray you, deforms these fallen angels, and makes them devils? Why do we paint a good angel in a beautiful and comely image, while the devils are commonly represented in the most horrid, ugly, and monstrous shape and visage? Is it not this that makes the difference, that the one is fallen from a blessed subordination to the will of God, and the other keeps that station? But both are equal in nature, and were alike in the beginning.

Add unto this, the equity of Christ's yoke. There is nothing either so reasonable in itself, or yet so suitable to ourselves. For what is it that he puts upon us? Truly no new commandment; it is but the old command renewed. It is no new law, though he hath conquered us, and hath the right of absolute dominion over us; yet he hath not changed our fundamental laws. He changes only the present tyrannical yoke of sin: but he restores us, as it were, to our fundamental liberty we formerly enjoyed, and that sin forced us from, when it conquered us. Christ's yoke is not a new imposition. It is but the ancient yoke that was bound upon man's nature by God the Creator. The Redeemer doth not invent or contrive one of his own; he only looses off the yoke of iniquity, and binds on that sweet yoke of obedience and love to God. He publishes the same laws, many of which are already written in some obscure characters upon our own minds; and he again writes them down all over in our hearts. There is nothing superadded by Jesus Christ, but a chain of love to bind this yoke about our necks, and a chain of grace and truth to keep his laws. And truly these make the yoke easy, and take away the nature of a burden from it. O what mighty and strong persuasions! O what constraining motives of love and grace doth the gospel furnish, and the rarest cords to bind on Christ's yoke upon a reasonable soul, -- cords of the most unparalleled love!

I shall only add unto all this, that as herein Christ hath expressed or completes the expression of his love upon his part; so upon our part it becomes us to take on his yoke, in testimony of our thankfulness. We owe our very selves unto him. What can be more said? We owe ourselves once and again; for we are twice his workmanship, first created by him, and then renewed or created again unto good works. We are bought with a price, we are not our own. Can there be any obligation imagined beyond this? Let us therefore consecrate ourselves to his glory. Let all who believe the gospel dedicate themselves to its obedience, not so much for salvation to themselves, as their obligation to their Saviour. We are not called so much to holiness and virtue that we may be saved, as, because we are saved, to be blameless before God in love. O how gracious and honourable a disposition of this kind would it be, to serve him more out of gratitude for what he hath done, than merely for the reward that he will give!

sermon vii take my yoke
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