[Page] [Page] ΑΝΑΠΑΥΣΙΣ REST FOR THE Restlesse Soule.

By ARCHIBALD SYMMER, Minister of the Gospell.

MATTH. 11. 28.

Come unto mee all yee that labour, and are heavy laden, and I will give you rest.

LONDON, Printed by Iohn Haviland for WILLIAM SHERES, 1637.

TO THE RIGHT WORSHIPFVLL Sir Iohn Hanbury, of Kel­marsh Knight, peace externall, internall, supernall, eternall.

RIGHT WORSHIPFULL,

GReat is the love of Christ to his 1 Ioh. 3. 16. Saints, and gracious is the effect thereof in them, which is their Christian charity one to another. This is not in word neither in tongue onely, but Verse 18. in deed, and in truth: and such is that of your Worship to mee. This is a comfort; but what shall I say? it inferres a difficulty, it must bee mutuall, love requires a requitall, and how can Cleanthes requite a reall, a golden love with the airie store of his phantasie? For po­verty is the patrimony of the Muses. Noble [Page] Sir, though Momus reckon, that letters are but the clouds of Helicon, yet in Apolloes esteeme they are durable riches: yea so lovely is learning, and gracious are the Muses, that Favin. Parisien. in his Theatr. Honor. the Rose is become their livery, and the Hie­roglyphick of such as love them; and good rea­son, for most tried is the truth of that posie: Dignum laude virum Musa vetat mori: For Th' Immortal Sisters Chaplets in their bowers, They wither not, as doe all other flowers.

Reject not therefore (I humbly intreat) this poore present of my rustick muse, the testi­mony of my love; so shall my little infant be­ing swadled in the gentle bands of your most worthy acceptance, batten at the last among men, and its parent shall be bound to continue,

Your Worships humble Orator at the Throne of Grace, ever in the Lord Jesus to be commanded, Archibald Symmer.

Comfort for a weary soule humbled for sinne.

CHAP. 1. All men are weary.

MAn that is borne of a woman, is of short continu­ance, and full of trouble: Surely every childe Job. 14. 1. of Adam is altogether vanity: for all that is under the Sunne is vanitie, and vexati­on Psal. 39. 11. of the spirit; Which the wise man de­clares by his owne example, and very Ecles. 1. 14. deare experience. And if that wise and peaceable King of the Lords peculiar people, and glorious type of Christ the 1 Tim. 1. 1. Prince of peace, and author of our hopes and happinesse, Psal. 39. 5. was on the highest spheare and top of all his earthly pro­sperity, and rest, altogether vanity, what shall wee say of Epict. our selves, who are but punies, and Wretches, yea mappes of miseries and calamities, in comparison of him?

Now this universall labour of mans mind, and unresisted vexation of his spirit, is properly when wee can neither obtaine that which wee desire, nor shun that which wee loath. And as the mutinous perturbations and affections of our hearts and wils, and the desires of our flesh are in number and variety many, so are the afflictions and vexa­tions of the spirit; for every affection a severall affliction. Every carnall desire causeth sorrow, & sorrow is a tedious labour and toyle to the mind, Pro. 15. 13. Every carnall [Page] affection causeth griefe, because it is alwayes confounded and disappointed. What if the carnall heart obtaine all that it desires? yet is it frustrated, and disappointed still; for it hoped for more comfort in its perishing hopes and earthly transitories than ever they can possibly afford: the hope of earthly comforts is better than the fruition and injoy­ment of them. Thus every man labours, is heavy laden The labour of the unregene­rate. and weary under the burthen of vanity. The proud and ambitious man labours for honour and glory, and curryes the applause of the world with all his might, to touch hea­ven, like Herod, with his finger, and the firmament, as Ly­simachus, with the point of his lance, and all is vanity. The mammonist and idolatrous worldling covets to wax plen­tifull Eph. 5. 5. Col. 3. 5. Mammon in the Syriack di­alect is the de­sire of riches. and rich; this is the moiling toile of his miserable carkeis by day, and watching vexation of his restlesse spirit by night. This labour is never at an end in this life: for mammon increaseth as fast as money, the love of riches in­creaseth with the vanity loved: The Epicure and voluptu­ous man labours for pleasure, and to plunge himselfe with the sow in the mire of sensuality, and perishing delight.

This is the most brutish labour of all: for hereby a man Crescit amor nummi, &c. Iuven. is, as it were, metamorphozed and turned into a beast. The envious man labours to annoy and endammage his neigh­bour: Thus did those forty men travell with mischiefe, that vowed Pauls death: their labour was painfull; for they would neither eat nor drink, till they had effected their purpose, Act. 23. 12, &c. Thus all men labour by nature, and all are weary, and all these labours are sinfull.

The Saints and spirituall Ones of the Lord also labour, but after another manner; theirs is a blessed labour, for it is for the remission of sinnes, and peace of conscience: they are weary under the burthen of Iniquity, and therefore cry out every one with David, Psal. 51. 2. Wash mee through­ly from mine iniquity, and cleanse mee from my sinne; and with the holy Apostle, O wretched man that I am, who shall deliver mee from the body of this death?

CHAP. 2. All finde not rest.

ALl our cares tend to this end (saith Saint Augustine) No true rest for the wicked. that wee may enjoy the thing wee desire. And the heart findeth rest when it obtaines that which it hopeth and labours for. Now Christ will never fulfill any carnall desire, therefore the naturall and carnall heart shall never finde content and rest; there is none for such in Christ, for Cassiodor. Psalm. 6. A narrow sea betweene the haven Aulis of Beotia and Eu­baea, Arist. Isa. 57. 21. carnall men are none of his, whom nothing can please but the new creature, Gal. 6. 15. For they have not the Spirit of Christ, Rom. 8. 9. And without Christ there is no­thing but labour and toile, vexation and wearinesse. The world is like an Irish sea, wherein is nothing to be ex­pected, but the stormy tempests of adversity. It is like Euripus, which ebbeth and floweth seven times a day, constant onely in inconstancy. Behold therefore the car­nall mans folly, though there be no peace to the wicked, saith my God; yet will hee seeke for content and rest by the meanes of his owne labour, and to quiet his discon­tented heart by his owne wayes, but all is in vaine. Riches cannot possibly satisfie the covetous man; if Jupiter (as the heathen reporteth) should multiply his sheepe still at his request, hee would mutter notwithstanding: Pauperis est numerare pecus, hee is but a poore man that can number his flock. The Epicure and sensuall man thinketh to satis­fie the concupiscence and lusts of his flesh, by obeying and following the same, but hee is grossely deceived: for as oyle being cast into the sea mitigates the violent surges of the same, but for a moment, and by and by they become a great deale fiercer: so the thing that a voluptuous man de­sires, though it abate the toile of his labouring minde, it is but for a while, and never fully, but presently afterward it befalleth him as it did the monster Hydra; when Hercules Simile▪ [Page] had cut off one head, two did rise in the place, so the Epi­cures labour, and vexation of his swinish heart, after it is a little mitigated, increaseth, and ariseth to an higher pitch than ever it did afore. As then he that hath the dropsie can never quench his thirst by drinking, so can no carnall and unregenerate man content and quiet his spirit with the va­nities of this world, nor the sensuall soule its brutish de­sire with pleasures.

CHAP. 3. All and onely the weary members of Christ are refreshed.

HO, every one that thirsteth come yee to the waters, &c. for thus saith hee that is high and excellent, hee Isay 55. 1. that inhabiteth the eternity, whose name is the holy one. I dwell in the high and holy place, and with him that is of a contrite and humble spirit, to revive the spirit of the humble, and to give life to them that are of a contrite heart, Isay 57. 15. And againe, Come unto me all ye that labour Mat. 11. 28. and are heavy laden, and I will give you rest. Such as feele the burthen of their sinnes originall and actuall, and grone under the same, labouring to have the release and ease of Matth. 5. 3. them, and such as are poore in spirit, and sensible of their spirituall wants and weaknesse, lowly in heart, and base in their owne esteeme, and therefore labour for the free par­don of all their offences for the righteousnesse of Jesus Phil. 3. 9. Christ, which is by faith, and a joyfull sense of the love and favour of God, which is better than life it selfe, and pray for that peace of God, even that tranquillity of con­science that passeth all naturall understanding; such as are thus humbled, are fit objects of mercy and compassion: C. 4. 7. for the Lord giveth grace unto the humble: they are capa­ble of rest and refreshment. Such broken hearts are the sa­crifices Iam. 4. 6. Psal. 51. 17. of God; a broken and a contrite heart, O Lord, thou [Page] wilt never despise; who so doth pray with David, hide thy V. 9, 10, 11, 12. face from my sinnes, and blot out all mine iniquities: Cre­ate in mee a cleane heart, O God, and renue a right spirit within mee; Cast me not away from thy face, and take not thy holy spirit from me: Restore unto mee the joy of thy salvation, &c. that poore soule shall be liberally comfor­ted, and fully refreshed in the bowels of Christs endlesse compassions. Never did any Faithfull penitent heart de­part from the throne of Grace without some sensible con­solation. Never did Christ since the foundations of the Isa. 1. world, reject any of his poore ransomed members; but though their sinnes were as red as crimson, they became as white as snow, so that the bones which the Lord had bro­ken, did ever thereafter rejoyce in his mercy.

CHAP. 4. The reason of the former point.

ALl the weary Saints of Christ are refreshed, whether Gal. 3. 28. Eph. 6. 9. these be rich or poore, Jewes or Greeks, bond or free, mals or female: for with God there is no respect of persons, but as many as walke according to this rule, peace shall be upon them, and mercy, and upon the Israel of God. Who Gal 6. 16. else should be invited unto the participation of mercy, to be partakers of the privileges and comforts of the King­dome Phil. 2. 8, 9. of Christ, but such as he came into the world to save? whom should he refresh, but those whom he hath redee­med? Matth. 10. 6. And whom should hee exalt, but those for whose sakes he was humbled, and afterward highly exalted? Now it is evident that Christ was sent of the Father into the world, not to call the righteous, but sinners to repentance, and to save the lost sheepe of the house of Israel, for the same was pro­phesied of him, by the holy Ghost, long before his Incarna­tion, Isa. 61. 1. &c. And when Christ himselfe came to Na­zareth, where he had beene brought up, he went (as his cu­stome [Page] was) into the Synagogue on the Sabbath day, and the booke of this Prophecie being delivered of the Minister un­to Luke 4. him, he expounded the same: The Spirit of the Lord is upon me, because he hath anoynted me, that I should preach the Gospell to the poore: hee hath sent mee, that I should heale the broken hearted, that I should preach deliverance to the captives, and recovering of sight to the blind, that I should set at liberty them that are bruised, and that I should preach the acceptable yeere of the Lord, Luk. 4. 16, 17, 18, 19. Hence it is evident, that our blessed Saviour was sent of God the Father not for his owne cause, but for his af­flicted members sake, neither came he to be Lord over all, but to redeeme all his owne. So God the Father delivered Mat. 11. 27. all things unto him, he gave him all power both in heaven, and in earth, & made him Lord over all; that hee might de­liver C. 28. 18. us, wretched soules, from the jawes of hell, and pull us out of the pawes of that infernall Lion Satan, whose bondslaves we were, sitting in darknesse, & in the region and shadow of death, till that day-spring from on high visited Isay 9. 1. Luke 1. us, and set us at libertie. Thus our blessed Redeemer sitteth at the right hand of God, and maketh intercession for us, he helpeth his afflicted servants, and sends them release in Rom. 8 34. Gen. 45. 5. their distresses. So was Joseph sent into Egypt by God, and there exalted for the preservation of his Church, and so he was a type of Christ. So David was preferred, and advanced Psal. 18. unto the Kingdome of Israel, and so was hee likewise a fi­gure of Christ, 2 Sam. 22.

CHAP. 5. Damnable is the case of all such as are strangers from Christ.

WHat shall wee say then of those that are enemies unto the Crosse of Christ Jesus? what is the condi­tion Eph. 2. of such as are strangers from the life of God, aliens from the common wealth of Israel, and forrainers from the Covenants of promise, who have hope, but are without [Page] God in the world, walking according to the course of the same, according to the Prince of the power of the aire, the spirit that now worketh in the children of disobedience? Their estate is most damnable & wofull; the tragicall plight of all such impenitent and senselesse sinners is to be deplo­red even with teares of bloud. The Atheist, that is abomi­nable and disobedient, and unto good works reprobate, though his cauterized conscience, and senselesse heart har­dened through the custome and habit of sinne, seeme to rest and sleepe for a while; yet shall hee be awakened with a The misery of the Atheist. dolefull wakening, when the dreadfull sense of the wrath of the Lord of hosts shall lash and whip him naked, as hee did Cain, and as the furies of hell did monstrous Nero. Then shall he cry out with cursed Caligula: A wounded consci­ence Gen. 4. Sueton. in Ner. who can beare it? Where shall he rest then? all his former pleasing courses then shall he condemne, as Job did his friends: miserable comforters are ye all, Job. 16. 1. Thus Pro. 18. 14. is the wicked like the raging sea that cannot rest, whose waters cast up mire & dirt, there is no peace to the wicked, saith my God, Isay 57. 20, 21. The proud Pharisee and Justici­arie Hypocrite, that flatters and deludes his soule with a groundlesse opinion of his owne righteousnesse, shall in stead of peace and rest inherit trouble and sorrow: for all his righteousnesse is instar panni menstruati, like a filthie Of the proud Pharisee. clout, Isay 64. 6. and therefore when Isaiahs hungry man, after his dreame, Isay 29. 8. and Passets, the Juglers guests shall be satisfied, & filled with the phantasticall shewes, and vaine appearances of imaginary and vanishing dishes; then shall the hypocrites heart be quieted and refreshed through Isay. 29 8. his owne righteousnesse: for his most plausible workes of morality, and seeming devotion, are so imperfect, & pollu­ted, Jewel. that they are not able to abide the examination of Je­hovaes all-seeing eye, and triall of his dreadfull tribunall: none but that pure and perfect righteousnesse of Christ can endure it: none but the contrite heart, that is clothed and armed therewith, shall ever bee able to stand before him.

[Page] If such smooth formalists finde no true rest, what shall Of those that seeke for helpe of wizzards &c. we say then of such as seeke for comfort and ease, not through any appearance of goodnesse, or so much as any shew of holinesse; but by the meanes of the devill, as wiz­zards, and witches? cold is their comfort: it is like a draught of cold water to a man that is sick of the dropsie; as that hasteneth him to his grave, so doth this diabolicall comfort drive the Sonnes of Belial to the pit of hell. What fruit reaped Saul by his conference and consultation with the witch at Endor, and with the devill himselfe? A wofull answer: Tomorrow shalt thou and thy Sonnes be with mee, & the Lord shall give the host of Israel into the hand of the Philistines. And what was the effect of this answer? Surely nothing but bitter feare, and fainting infirmity, 1 Sam. 28. 20. Ahaz died the death because he sent to enquire of Baalzebub the devill, god of Ekron, 2 Kin. 3. 4. Thus are all the enemies of Christ, and such as are strangers from him, ever confoun­ded.

CHAP. 6. An Exhortation to come unto Christ.

WHosoever then would find rest unto his weary soule, must come unto Christ: for hee is that Lad­der 1 Sam. 28. Christus scala coeli. which Jacob in the way to Haron, saw reaching to Hea­ven, whereby God and man are joyned together, and by whom the Angels minister unto us: all graces, joyes, and rest by him are given unto us, and we by him ascend into heaven, Gen. 28. 12, 13. Neither is there salvation in any o­ther: for among men there is given none other name under heaven, whereby wee must be saved, Act. 4. 12. And this is our glorious prerogative, and consolation, that if any man sinne, Jesus Christ the just is our Advocate with the Father, and he the atonement for all our sins. 1 John 2. 1, 2. For the office of his intercession and redemption are joy­ned [Page] together. And howsoever he prove a stumbling block to the Jewes, and foolishnesse unto the Grecians: yet unto them which are called, both of Jewes and Grecians, Christ 1 Cor. 1. 23 14 is the power of God, and the wisedome of God, yea hee is all in all, Col. 3. 11. Hee is our hope, 1 Tim. 1. 1.

Without Christ then, and the grace of his Kingdome, there is nothing in the world but vanity and vexation of spirit. Learning, and victory, plenty, and pleasure, ho­nour, and length of dayes, vanity of vanities, with­out Christ all is vanity. As Aristotles learning increased, so did the care and toyle of his restlesse & wandring spirit, ever till the first borne of death had the dominion over him. As Quint. Curt. V [...]us Pellaeo Iu­veni non sufficit orbis, &c. Iuven. Sat. 10. was the master, so was his Scholler. Alexander the great, when he had conquered and subdued Grecia, Asia, and In­dia, all these triumphant victories could not content his unsatiable heart, but he wishes that Phlegra field had beene full of Giants, like Porus, that most magnanimous and mightie Indian Prince, to fight withall, and that the vast Ocean had beene firme land. There is no earthly materiall thing that can satisfie the heaven-borne, immateriall soule, none but that infinite God of spirits is able to content Eccles. 12. 7. mans unsatiable spirit. For the Lord made it for himselfe, to feed on his immortall joyes and dainties: Plutarch there­fore derides and mocks the Epicure and sensuall man, that would delight and please the soule with the pleasures of the body. This is impossible: Let the Ruffian labour to drowne his melancholy fit, and cheare up, and refresh his pensive and languishing heart, with quaffing, and swil­ling, and healthing; yet shall he be confounded; drink may make him mad, but never truly merry; he may roare, but never rejoyce, for this is the privilege of the sober Saints of Christ Jesus, Psal. 32. 11. Be glad in the Lord, rejoyce ye righteous, and shout for joy, all yee that are upright in heart. But some man will object, What? did not the noble Object. and brave Philosophers, and learned of the Gentiles, as So­crates, (who called, as it is reported, and brought as it were [Page] Philosophy downe from Heaven) and divine Plato, who taught the Art of prayer, and wise Seneca, who wrote so In Alcib. 2. vel de voto. Null. se­cund, Plutar. learnedly of the tranquillitie, and peace of the mind, &c. Did they never attaine unto true blessednesse and rest? Surely no: for though they sought and searched for con­solation and peace to their troubled minds; yet did they never labour for this peace of God, which passeth all natu­rall understanding, Phil. 4. 7. For they knew it not, and why? Because they knew not Christ, the Lord of glory and peace, 1 Cor. 2. 8. So without Christ the way unto peace, they wandered out of the path of peace, without Christ the Truth of peace, they obtained at the most but Iohn 14. 6. a shadow of peace, as Ixion embraced an empty cloud in stead of his beloved Juno, and without Christ the life of peace, they ended their lives, and their peace together. Wherefore, if any man would live in peace and joy with God and his owne conscience, which is Gods continuall Deputie, he must begin, continue, and end in Christ. No beginning of true peace, till a man begin truly to live in Christ; and no continuance and perpetuity of rest, unlesse 1 Pet. 2. 25. hee continue and rest in that God of rest. If after wee are received in the sheepfold of that Shepheard, and Bi­shop of our soules, wee goe astray at any time, and passe beyond the limits and bounds of his blessed will, then doe wee disquiet and trouble our soules; wee refuse Isay 8. 6. the waters of Shiloah, that runne softly, and sweetly, and goe to the swelling and raging waters of Jordan. What trouble and sorrow, and bitter anguish of heart did poore David suffer by the meanes of his sinnes? how heavy com­plaints and lamentations did he expresse, Psal. 6. 25. 32. And how strong teares and prayers sent he up to the Lord againe for mercy and forgivenesse, and for the renewing of his holy Spirit of peace, and joy in him? Psal. 51. So doth every sanctified sensible soule feele the smart of sinne, and breach of peace by the same. When God is offended, the conscience is troubled; and till he be pacified, peace [Page] cannot bee recovered. Therefore the wounded soule must runne unto Christ, and rest in him.

Now the man that commeth unto Christ for mercy How we should come unto Christ. and peace, hee must run unto his Redeemer, with the two spirituall feet of faith and repentance; of faith, because it is impossible without faith to please God: for he that commeth to God, must beleeve that God is, and that hee is a rewarder of them that seeke him, Hebr. 11. 6. And he that asketh and beggeth of Christ what he needeth, must aske in faith, and not waver: For hee that wavereth, is like a wave of the Sea, tossed of the wind, and carried away. Neither let that man that doubteth of Gods will, thinke that he shall receive any thing of the Lord, Jam. 1. 6. 7. He must runne likewise with the foot of Repentance: For wee know that God heareth not impenitent sinners, con­temners of God, and such as delight in wickednesse, John 9. 31. Which that blessed man, after Gods owne heart, confessed, Psal. 66. 18. If I regard wickednesse in mine heart, the Lord will not heare mee. Hee that commeth unto Christ to bee comforted and exalted, must first bee 1 Sam. 13. 14. humble and dejected, and in the humiliation and low­linesse of his heart enter in at the strait gate, and walke in the narrow way that leadeth unto life: For the man that is stuffed up with sinne, and puffed up with pride and arro­gancy, with lust and covetousnesse, with a naturall con­ceit of righteousnesse, with malice and envy, &c. such a one is too too big to enter in at that strait gate, and walke in Matt 7. 13. that narrow way; he can no more get in and walke there, than a Camell can goe through the eye of a needle. But the contrite and broken heart, the soule sorrowfull for sinne entreth in at that gate, and walketh in that narrow way, which leadeth it assuredly unto solid and true rest. The Jer. 6. 16. true penitent is conducted and led unto true rest, and his joy is certaine: For Christ promiseth the same assuredly, Matth. 11. 28. Refocillabo vos, I will give you rest. He pro­miseth more than any corporall Physician dare, or can [Page] doe to his patient: he can but offer his paines, and promise to doe his best endevour; but he cannot promise recove­ring of health to the sicke: But Christ doth infallibly as­sure his spirituall patient of true health, and peace to his soule. Never was there from the foundations of the world, any contrite spirit disappointed of this joyfull refresh­ment, nor ever shall be. A broken and a contrite heart, O God, thou wilt never despise, Psal. 51. 17. Christ the God of truth hath ever fulfilled his promise. And as this rest is certaine, so is it solid and true: the remission of sins, the sense of Gods love, and the peace of conscience, is heaven upon earth: is it a continuall Feast, which ma­keth a chearfull countenance, and causeth good health, Prov. 17. 22. yea it sustaineth and beareth the infirmities, and all the crosses, and vexations of this life, Prov. 18. 14. Prov. 15. 13. And finally, being the first fruits, and beginning of eternall blisse, it is the infallible note and token of the same. Who so findeth, and enjoyeth this rest, the same shall be glorified after this life with Christ in the heavens world with­out end. Amen.

FINIS.

Imprimatur,

Tho: Wykes.

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