JEsus Christ when the fulness of time was come ( determinated by the eternal counsel of the blessed Trinity ) manifested himself for two principal and great ends . Gal. 4.45 . The first was the glory of his Father , in the exaltation of the riches and abundance of his grace towards poor sinners . The second , was the salvation and eternal felicity of all them who are brought to believe in , and accept of him . And there is such a conjunction and near union of these two , that there is now an impossibility ( Secundum quid ) of their separation , for the glory of Gods grace is illustrated , and exalted in the conversion , and everlasting salvation of poor sinners , therefore Christ Jesus hath so frequently and publickly declared his and his Fathers willingness to imbrace believing and repenting sinners , John 6.37 . All that the Father giveth me , shall come unto me , and them that come to me , I will in no wise cast out . In the 38 , 39 , 40. verses of that Chapter , Christ tells us , it was his Fathers will that he came to fulfil , which is , that every one that seeth the Son , and believeth in him , shall have everlasting Life . And that Christ might not fail of these ends , he encourageth sinners to seek after their eternal happiness , and makes known his readiness to unburden the heavy-laden sinner , to refresh the labouring , and give the weary rest : If the Troubled know not where to get peace , or the sick and wounded where to find an Able , Faithful , and Merciful Physitian , or the poor and needy , a bountiful benefactor , let them convert and fix their Eyes upon the words of my Text , and be incouraged and rejoice , for Jesus Christ saith , Come unto me all ye that labour and are heavy laden , and I will give you rest . In these words observe , 1. An Invitation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the Person Inviting ; the Invitor is the Lord Jesus , the invitation is to come unto him , Come unto me . A Metaphorical expression , where coming is put for believing ; because by faith the Soul goes to and closes with the Lord Jesus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. The persons invited , the labouring and heavy laden . The word for Labour in the Original signifies a Labouring with difficulty and wearisomness : Christ in this phrase seems to have respect to the Jews labouring under the yoke and burden of the Mosaical Law , 1 Rom. 9.13 . Act. 15.10 . whereby they indeavoured to work out a righteousness that would justifie them in the fight of God , and by which they might procure favour from him , but more especially those who Labour in their Souls , and Consciences , by a lively feeling of their sins , and the terror of Gods judgments , and the severity of his scourges , and punishments , as Diodate annot . 3. The universality , Come unto me all ye . Not all who live in their sins , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and persevere in their iniquities , but all such who are sensible of , and affected with the intollerable burden of sin , and their imperfection in and imbecility to perform the strictness of the Law , to satisfy the justice of God , because the Law requires perfect and compleat obedience , or else leaves the Soul under a curse , Gal. 3 10. 4. The great incouragment of these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I will give you rest : rest from all your unprofitable Labours , Sorrows , Afflictions , and sins , if you come unto me Isa. 55.2 . What more Incouragment to the Labouring , what greater inducement to the weary and heavy laden , than rest ? and such a rest as Christ hath purchased , promised , & will certainly give to all that come unto him ; from the words there are these several points of Doctrine deducible .

1. Doctrine is this , that Jesus Christ graciously condescends to invite Labouring and Heavy Laden Sinners to come unto him , [ come unto me : ]

2. Doctrine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est modus imperandi tanquam precandi . that it is the indispensable duty of all who are heavy laden , and seek for rest and salvation , to come to the Lord Jesus for it .

3. Doctrine , Sinners before they come to , and close with the Lord Jesus , Labour under heavy and intollerable burdens .

4. Doctrine , That all those who are sensible of the heavy burdens they labour under , and come unto Christ for help , shall certainly find rest , [ I will give you rest : ] I shall begin with the first Doctrine . 1. Doctrine , Jesus Christ graciously condescends to invite Labouring and heavy laden sinners to come unto him , John 7.37 . If any man thirst let him come unto me , and drink . Thirst for peace of Conscience , thirst for righteousness , grace and salvation , let him come and accept of it freely , Rev. 22.17 . The Spirit and the bride say come , and let him that heareth say come , and let him that is a thirst come , and whosoever will let him take the waters of Life ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratis ) freely : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christ is an inexhaustible fountain , and the purest and sweetest water is from the fountain ; therefore Christ invites to come even to himself . In prosecution of this Doctrine , I shall 1. shew what is implyed in coming to Christ . 2. Who he is that invites Sinners to come . 3. The means by which he invites . 4. The reasons why he doth invite Sinners . 5. Make some application of it . 1. What is meant by coming , for Christ is now in the highest Heaven , at the Right Hand of God the Father & we are hear on Earth , how may we then come to him ? I Answer , 1. Coming , is sometimes expressed by looking unto Christ ; Look unto me and be ye saved all the ends of the Earth . Isa. 45.22 . So John 1.2 , 9. I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , behold the Lamb of God who taketh away the sins of the World . There must be looking unto Christ till the Eye affect the heart , as Zach. 12.10 . We are all stung by the fiery Serpent , i.e. Sin , Jo. 3.14 . therefore there is an absolute necessity to lift up our Eyes and fix them on the Lord Jesus , who is the Anti-tipe to the brazen Serpent , there must be a constant looking till we are perfectly cured ; by nature the Eye is averted from God and Christ , and placed either upon this World for our total and ultimate felicity , or upon our imperfect obedience to the Law for our compleat Righteousness , so that we think we have no need of Christ , but now Christ calls the Sinner off from both these , that he may fix it on himself , in whom Salvation is to be found ; the Soul can be compleatly happy in none but Christ , Col. 2.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we are compleat in him if we expect full salvation and blessedness , we must look unto Christ , Heb. 12.2 . and look off from all other things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heb. 12.2 . Looking unto Jesus the Author and Finisher of our Faith . 2. It implys a turning to him , Sin hath turned us away from Christ , and put a great distance between us and him , and if we would have our Burdens taken off , we must return unto him , Adam when he had eaten the Forbidden fruit , ran away from God , and we his Children descended from him by ordinary generation , have imitated and followed his steps , for as the Prophet saith , Isa. 53.6 . We all like sheep have gone astray . This has been our practice to wander from God and Christ , we Prodigal-like , 1 Pet. 2.25 . have forsaken our Fathers house , but now we should return to the Shephard and Bishop of our Souls ; now seeing that in Adam we ( like the Evil Angels ) fell from our primitive state of holyness and perfection , and so turned away from God , and also that we our selves have been personally active in departing from the living God ; there is therefore a necessity of our returning to him , that we may lay hold on eternal life , which is to be obtained by coming to the Lord Jesus , and turning wholly from all sin and beloved lust : And this was the great blessing God gave the Jews , as we read Act. 3.26 . Unto you , first God having raised up his Son Jesus Christ , sent him to bless you , in turning away every one of you from his Iniquity , and as there is a turning from iniquity , so there is a turning to God , Joel 2.12 . Therfore also now saith the Lord , turn ye even to me with all your hearts . 3. Coming to Christ implys an acceptation and reception of him , for when Christ saith , come unto me , He thereby intimates as if he should say , receive and accept of me , now in the tenders of the Gospel , now whilst the day of grace lasts , Jo. 1.11 . it is said Christ came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to his own , but yet they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not imbrace or accept of him , his own Country men his own Relations and kinsfolk in the flesh , yet they rejected and refused him , but there were some in that degenerate age that received and imbraced him , as in John 1.12 . they received him upon Gospel terms , scil. ( Christ and a whole Christ , Christ and nothing but a Christ ) in point of justification , Christ Jesus in his Kingly as well as in his Priestly office , not only righteousness to cloath the naked Sinner , but also regnant power to rule & govern the soul : not only to be a Redeemer but a Sanctifier too , 1 Cor. 1.30 . the Soul that comes to Christ , receives Christ alone without any competitors , as Christ saith of his Spouse , Cant. 6.9 . my Dove , my undefiled is but one , so saith the Soul that is come to Christ by receiving of him , my Saviour is but one , the only one , and the choice one of my Soul , Hos. 2.19.20 . I must not be betrothed to another , for he hath receivme , and I have received him , he hath made choice of me , and I have made a Sole and full choice of him , and so am become one spirit with him , they who are joyned to the Lord are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one spirit , 1 Cor. 6.17.4 . And that principally , coming unto Christ implys a believing in him , for faith is pes Animae , the foot of the Soul , by which it goes unto Christ , and makes a continual progressive motion heavenward . Now that the proper meaning of coming is believing , or that believing in Christ is expressed by this phrase , Come unto me : These Scriptures prove it , He that cometh unto me shall never hunger , Jo. 6.35.37.44 . and he that believeth in me shall never thirst . In these words the latter are exegetical to the former , for that which is called coming in the first part , in the latter is expressed by believing , ●so 37. All that the Father hath given me shall come unto me , and him that cometh unto me , I will in no wise cast out : no man can come unto me , except the Father draw him . These Scriptures can be understood no other way than believing in Christ , for there is now no other way to come to him , seeing his residence is in glory , at the Right hand of God the Father , so also Jo. 5.40 . Ye will not come unto me that ye may have life , in the 44. verse it is termed believing , how can ye believe , who receive honour one of another . i. e. How can you come to believe in , and imbrace me who respect more the honour of men than the honour of God : true faith leads the Soul to Christ , and so it seeks that honour that is from God alone , Jo. 7.37 . If any man thirst let him come unto me and drink , in the 38. verse , it is called believing , he that believeth on me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into me . Faith is the leading grace which carrys a man . 1. Out of himself . 2. To Christ . 3. Into Christ . 1. Out of himself , out of all self confidence , or self righteousness , which is the ruin of many pretious Souls because they take up a vain presumption founded upon false principles and foundations instead of a real saving faith which leads the Soul to live upon invissibles ; faith is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 11.1 . the substance of things hoped for , the evidence of things not seen ; faith so leads the man from all terrene things , or any thing he finds in himself , either of vertue or morality , that the Soul lives wholly on an * * 1 Pet. 1.8 . unseen Christ , not any thing short of Christ will the Soul rest upon , like the great Apostle , Phil. 3.3 . having no confidence in the † † Gal. 2.20 flesh , i. e. birth , priviledges , ceremonial or moral Righteousness , high profession , great zeal , all which he accounts but carnal and vain , therefore he looks on them , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dogs-meat in comparison of Christ as may be seen from verse 3. to 10. 2. True Faith leads the Soul to Christ , I mean to understand and believe the Deity of Christ , and to apprehend the benefits of his death , and apply his righteousness to the Soul , the Soul goes by faith to him , who is God-man , for it was the blood of God which redeemed his Church Act. 20.28 . He who is * * Rom. 9.5 . God blessed for ever suffered in that humane nature which he assumed , therefore it rests not short of him , so likewise it goes to the benefits which flow from the death of Christ , as grace and peace here , glory hereafter , access with boldness now , vision and fruition for ever , after the Soul has made entrance within the gates of glory , joy and exhileration at present , halleluiahs and triumphings in bliss to all Eternity hereafter . Moreover it leads the Soul to the righteousness of Christ ; for God the Father hath made Christ Jesus to be a a 1 Cor. 1.30 . righteousness for believers , he was made b b 2 Cor. 5.21 . sin for us who knew no sin , that we might become the righteousness of God in him , and therefore Christ is called * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah Zidkenu , i. e. c c Jer. 23.6 . the Lord our Righteousness . Now the Soul goes by faith , and apprehends , and applies this to it self . 3 It not only leads to Christ , but into Christ . The Soul when once brought out of all self-confidence will rest and center in Christ , when it has wandred about , like the silly Dove , and can find no safe rest , she returns to the Ark Christ Jesus , and seeks admittance into him , for the Soul is not content only to behold Christ , but also desires to enjoy him , not only to come unto him , but to get into him ; thus it was with the Apostle Paul , Phil. 3.9 . He would be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him , though stript naked of all his righteousness , yet be found in him alone , in him in life , in him at death , for ‖ ‖ Rev. 14.13 . blessed are the dead which die in the Lord . Faith is the uniting and implanting grace , whereby the Soul is ingrafted into Christ , and so becomes a living branch of that living Vine the Lord Jesus . Joh. 15.5 . I am the Vine , ye are the branches . This is the import of the expression , believe ‖ ‖ Joh. 3.36 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Christ , thus we see that by coming to Christ is meant believing in him . So much for the invitation , Come . 2dly I come now to the second particular , and that is to shew who this person is that invites weary laden sinners to come to , and believe in him ; for I know the sinner may be ready to say who is he ? he makes a fair invitation , but can he give rest ? can he make good his promise ? I answer , yea , he can to the uttermost make good his promise , for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God-man , 1 Tim. 3.16 . God manifest in the flesh , Rom. 9.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God blessed to eternity : he is not a created Angel , as Ebion saith , neither is he one Person with the Father , as Sabellius attested , neither is he one that God only dwelt in , as Nicholaus said ; but know this for thy consolation , thou heavy laden and labouring Soul , that he is the true God and eternal life , Joel . 5.20 . He is the a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 same divine Essence with the Father , and not like unto it . Joh. 10.30 . I and my Father are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one Essence . 1 Joh. 15.7 . these three are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one speaking of the Trinity of Persons in the Unity of Essence , the Lord Jesus and his Father are not b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissimiles essentiâ . unlike in Essence ; neither are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of diverse Essences , for God is indivisible , as to his simple and eternal essence ; neither are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut homines , like men , a a eadem essentiâ , sed non innumero . the same in essence , but not in number ; for they are coessential and consubstantial , having one and the same Essence . Basil ( contra Eunomium ) calleth the Lord Jesus b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . goodness itself , life it self , and righteousness it self in the very abstract ; and how can he be otherwise , when there dwells in him the fulness of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily , Coll. 2.9 . The Father and the Son Christ Jesus are at c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . once and together in nature , as the Sun and light , the one hath the priority in order , but not in nature ; so God the Father , and God the Son , both persons were from eternity , the Father in order first , but not in nature . But let us go to the d d melius est petere fontes , quàm sectari rivulos . fountain , scil. the holy Writ , to the Law and to the Testimony . Is. 8.20 . for if our speech and proofs be not according to that , there will be no light in us . Therefore we will see whether or no from thence we may more perspicuously and evidently understand this divine truth for the Scripture doth best discover this great verity , scil. that Christ is God-man in two distinct natures and one person , therefore seeing the right understanding of this is the ground of our encouragement to come unto him , and to forsake all others , and relye upon him alone for ease and rest ; I shall endeavour to prove that the Person that invites sinners to come unto him is the true and living God , & therefore those that come unto him shall not fail of rest .

1. Argument shall be taken from what the Scripture saith of his divine Original , he is called John 1.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The only begotten of the Father ; Heb. 1.6 . the first begotten , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that Joh. 1.1 . In the begining was the Word , and the Word was with God , and the word was God . The divine Apostle being guided by an infallible Spirit , did foresee that this truth would meet with Opposers , therefore he is positive in his assertion , that he who was the eternal Word is God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and if all Socinians deny this evident Scripture , or put false interpretations upon it , and call for humane arguments and reasons , we are not to believe them ; for here is that in the word of God , which doth far transcend all Philosophical notions and Scholastick distinctions , which do rather darken than illustrate this truth ; for the Spirit of God was the dictator of it , and he wants not wisdom to apprehend , nor sutable words to express aright this fundamental point in Divinity . I shall not make it my business in this Discourse to enter upon Controversy , but labour to confirm this weighty point . In 1 Joh. 5.20 . Christ Jesus is called the Son of God in one part of the verse , and in the other part he is called the true God and eternal life . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What ever the Socinians say of this text is invalid , for it is evident to any truly enlightned mind that the main scope of the words is to prove the Divinity of the Son of God , this were sufficient grounds for faith , if there were no other Scriptures to prove the Deity of Christ , when Christ asserted that he was one with the Father , Joh. 10.30 . the unbelieving Jews did rightly apprehend the words , but could not understand or conceive the thing , for they said that he by this expression , who was but a meer man ( as they thought ) made himself God , vers. 33. therefore they term it blasphemy , which yet Christ never sought to deny or vindicate himself from so enormous a crime , if it had been blasphemy ; but goes on to confirm it , Joh. 10.36 , 37 , 38. he owns that he said he was the Son of God , which must necessarily be understood that it was by eternal generation , therefore one with the Father in essence . But I shall wave all prolixity , and contract in as narrow compass as I may , not being prejudicial to the truth : moreover knowing that it is more learnedly and copiously handled by many worthy Divines . My work shall be only to touch upon particulars to prove this point , and to confirm those into whose hands this my Book may come , and find acceptation with , and also to encourage them to come unto Christ , who so graciously invites poor sinners to come that they may have rest for their souls .

2d . Argument , à nominibus Divinis , from the names of God , which are also given to Christ , he is called a a Rom. 9.5 . God over all , b b 1 Tim. 3.16 . God manifest in the flesh , c c Tit. 3 13. the great God , so Is 9.6 , the mighty God , now the meer name is not only ascribed to the Lord Jesus , as it was to them , Psal. 82.6 . but because he truly is so . 2d . the name Jehovah , as in Jer. 23.6 . this is the name whereby he shall be called Jehovah , our righteousness ; the name Jehovah has relation to the very essence and being of God , and springs from the same root with that Exod. 3.14 . I am that I am , in Rev. 1.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is termed , He that was , is , and is to come . 3ly . Lord , which relates to his dominion over , and sustentation of the world , Heb. 1.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thou , Lord , in the begining hast laid the foundations of the Earth , Psal. 110.1 . The Lord said unto my Lord , sit thou on my right hand till I make thine enemies thy footstool . The name [ Lord ] in the first place is meant of the Father , but in the second of the Son , as Christ himself interprets it , Mat. 22.44 . Thus it appears by the names of God given unto him , he is not a meer creature ; Essentia Dei tum ex nominibus ejus , tum ex proprietatibus intelligitur . Wol. Job 32.21 , 22. for the Essence of God is understood from his names and properties . Now these being given to the Lord Jesus , we may conclude there is more appertains to him , than meerly the names , for if Elihu could say I know not to give flattering titles , for in so doing my Maker would soon take me away ; what blasphemy then will it be to imagine that the holy Spirit will do so ; his names are real and proper to him , for he is what the Scriptures term him to be , and a happy soul wilt thou be , if thou canst believingly say with Thomas my Lord , and my God , Joh. 20.28 .

3d Argument , Proprietates Dei essentiales attribuntur Christo . Alsted . the essential properties of God which are ascribed to him prove that he is of a divine essence and nature ; as [1] Immensity , Joh. 14 23 If a man love me , he will keep my word , and my Father will love him , and we will come unto him , and make our abode with him . As Christ Jesus is of an infinite nature , he is altogether immeasurable , 2ly Eternity , as in Micah 5.2 . But thou Bethlehem , Ephratah , though thou be little among the thousands of Judah , yet out of thee shall come forth unto me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab initio & diebus aeternitatis . that is to be Ruler in Israel , whose goings forth have been from of old ( or as in the Original ) from the begining , from the days of eternity ; which very well agrees with that of the Apostle , In the begining was the word , and the word was with God , & the word was God , Joh. 1.1 . he does not mean here the begining of the Creation , for then he might be accounted a blasphemer because he asserts that he is God , Rev. 1.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but he means , that God the Son was with God the Father , even from Eternity . 3ly . Immutability is attributed to him , Heb. 1.8 . Joh. 8.58 . Heb. 1.10 , 11 , 12. And thou , Lord , in the begining hast laid the foundations of the Earth , and the Heavens are the works of thy hands ; they shall perish , but thou remainest , and they all shall wax old as doth a garment , and they shall be changed , but thou art the same , and thy years shall not fail . The Lord Jesus is not mutable as the creatures are , but he ever abides the same . Heb. 13.8 . 4ly . Omnisciency , which is an essential property of God , and cannot be ascribed to any created thing , but it is written of the Lord Jesus that he knows all things , Rev. 2.23 . even the hearts and thoughts of men , Jer. 17.10 . I search the heart , and I try the reins ; which is the great Attribute of God alone , for it is he only , that is God , that can unlock the doors of the Soul , and penetrate into the dark chambers thereof , and search out its secret imaginations and actions . Peter could say to Christ , Lord thou knowest all things , Joh. 21.17 . all things past , present , and to come are naked & plain to him : he needs none to instruct him what has been , or shall be , or what the thoughts of men are , Mat. 12.25 . Jesus knew their thoughts , not only their words or external actions , but their internal cogitations were manifest to him , 5ly , Ubiquity and Omnipresency , as Christ saith , Mat. 18.20 . where two or three are gathered together in my name , there am I in the midst of them ; now he could not have said this of himself , if he was not God , So Mat. 28 20. Lo I am with you to the end of the World . Lastly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in omnibus diebus . Omnipotency is attributed to him , for he is able to subdue all things to himself , Phil. 3.21 . as there is nothing too hard for God the Father , so there is nothing impossible to God the Son , he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Almighty , Rev. 1.8 . Isa. 9.6 . and in Isa. he is called the mighty God , mighty to save his Elect ones , † † Omnia Atttibuta propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singulis Divinitatis personis competunt . and mighty to confound his and their enemies . This clearly proves the Deity of the Lord Jesus , for all the Attributes , ( because of the sameness of the Essence ) belong to the three Persons , only with the limitation of a Persons propriety .