ΑΝΑΠΑΥΣΙΣ REST FOR THE Restless Soul. By ARCHIBALD SYMMER, Minister of the Gospel. MATTH. 11. 28. Come unto me all ye that labour, and are heavy laden, and I will give you rest. LONDON, Printed by john Haviland for WILLIAM SHEARS, 1637. TO THE RIGHT WORSHIPFUL Sir john Hanbury, of Kelmarsh Knight, peace external, internal, supernal, eternal. RIGHT WORSHIPFUL, GReat is the love of Christ to his 1 joh. 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 only, but Verse 18. in deed, and in truth: and such is that of your Worship to me. This is a comfort; but what shall I say? it infers a difficulty, it must be mutual, love requires a requital, and how can Cleanthes requite a real, a golden love with the airy store of his fantasy? For poverty is the patrimony of the Muses. Noble Sir, though Momus reckon, that letters are but the clouds of Helicon, yet in Apollo's esteem 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 Hieroglyphic of such as love them; and good reason, for most tried is the truth of that posy: Dignum laude virum Musa vetat mori: For Th' Immortal Sister's Chaplets in their bowers, They whither not, as do all other flowers. Reject not therefore (I humbly entreat) this poor present of my rustic muse, the testimony of my love; so shall my little infant being swaddled in the gentle bands of your most worthy acceptance, batten at the last among men, and its parent shall be bound to continue, Your Worship's humble Orator at the Throne of Grace, ever in the Lord Jesus to be commanded, Archibald Symmer. Comfort for a weary soul humbled for sin. CHAP. 1. All men are weary. MAn that is borne of a woman, is of short continuance, and full of trouble: Surely every child Job. 14. 1. of Adam is altogether vanity: for all that is under the Sun is vanity, and vexation Psal. 39 11. of the spirit; Which the wise man declares by his own example, and very Ecles. 1. 14. dear 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 happiness, Psal. 39 5. was on the highest sphere and top of all his earthly prosperity, and rest, altogether vanity, what shall we say of Epict. ourselves, who are but punies, and Wretches, yea maps of miseries and calamities, in comparison of him? Now this universal labour of man's mind, and unresisted vexation of his spirit, is properly when we can neither obtain that which we desire, nor shun that which we loathe. And as the mutinous perturbations and affections of our hearts and wills, 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 several affliction. Every carnal desire causeth sorrow, & sorrow is a tedious labour and toil to the mind, Pro. 15. 13. Every carnal affection causeth grief, because it is always confounded and disappointed. What if the carnal heart obtain 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 enjoyment of them. Thus every man labours, is heavy laden The labour of the unregenerate. and weary under the burden 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 plentiful Eph. 5. 5. Col. 3. 5. Mammon in the Syriack dialect is the desire of riches. and rich; this is the moiling toil of his miserable carkeiss by day, and watching vexation of his restless 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 himself 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, etc. juven. is, as it were, metamorphozed and turned into a beast. The envious man labours to annoy and endamage his neighbour: Thus did those forty men travel with mischief, that vowed Paul's death: their labour was painful; for they would neither eat nor drink, till they had effected their purpose, Act. 23. 12, etc. Thus all men labour by nature, and all are weary, and all these labours are sinful. The Saints and spiritual Ones of the Lord also labour, but after another manner; theirs is a blessed labour, for it is for the remission of sins, and peace of conscience: they are weary under the burden of Iniquity, and therefore cry out every one with David, Psal. 51. 2. Wash me throughly from mine iniquity, and cleanse me from my sin; and with the holy Apostle, O wretched man that I am, who shall deliver me from the body of this death? CHAP. 2. All find not rest. ALl our cares tend to this end (saith Saint Augustine) No true rest for the wicked. that we may enjoy the thing we desire. And the heart findeth rest when it obtains that which it hopeth and labours for. Now Christ will never fulfil any carnal desire, therefore the natural and carnal heart shall never find content and rest; there is none for such in Christ, for Cassiodor. Psalm. 6. A narrow sea between the haven Aulis of Beotia and Eubaea, Arist. Isa. 57 21. carnal 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 toil, vexation and weariness. 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 only in inconstancy. Behold therefore the carnal man's folly, though there be no peace to the wicked, saith my God; yet will he seek for content and rest by the means of his own labour, and to quiet his discontented heart by his own ways, but all is in vain. Riches cannot possibly satisfy the covetous man; if Jupiter (as the heathen reporteth) should multiply his sheep still at his request, he would mutter notwithstanding: Pauperis est numerare pecus, he is but a poor man that can number his flock. The Epicure and sensual man thinketh to satisfy the concupiscence and lusts of his flesh, by obeying and following the same, but he is grossly deceived: for as oil being cast into the sea mitigates the violent surges of the same, but for a moment, and by and by they become a great deal fiercer: so the thing that a voluptuous man desires, though it abate the toil of his labouring mind, it is but for a while, and never fully, but presently afterward it befalleth him as it did the monster Hydra; when Hercules Simile▪ 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 than he that hath the dropsy can never quench his thirst by drinking, so can no carnal and unregenerate man content and quiet his spirit with the vanities of this world, nor the sensual soul its brutish desire with pleasures. CHAP. 3. All and only the weary members of Christ are refreshed. HO, every one that thirsteth come ye to the waters, etc. for thus saith he that is high and excellent, he 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 again, Come unto me all ye that labour Mat. 11. 28. and are heavy laden, and I will give you rest. Such as feel the burden of their sins original and actual, and groan under the same, labouring to have the release and ease of Matth. 5. 3. them, and such as are poor in spirit, and sensible of their spiritual wants and weakness, lowly in heart, and base in their own esteem, and therefore labour for the free pardon of all their offences for the righteousness of Jesus Phil. 3. 9 Christ, which is by faith, and a joyful sense of the love and favour of God, which is better than life itself, and pray for that peace of God, even that tranquillity of conscience that passeth all natural 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 jam. 4. 6. Psal. 51. 17. of God; a broken and a contrite heart, O Lord, thou wilt never despise; who so doth pray with David, hide thy V 9, 10, 11, 12. face from my sins, and blot out all mine iniquities: Create in me a clean heart, O God, and renew a right spirit within me; Cast me not away from thy face, and take not thy holy spirit from me: Restore unto me the joy of thy salvation, etc. that poor soul shall be liberally comforted, and fully refreshed in the bowels of Christ's endless compassions. Never did any Faithful penitent heart departed from the throne of Grace without some sensible consolation. Never did Christ since the foundations of the Isa. 1. world, reject any of his poor ransomed members; but though their sins were as red as crimson, they became as white as snow, so that the bones which the Lord had broken, did ever thereafter rejoice 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 poor, Jews or Greeks, bond or free, male or female: for with God there is no respect of persons, but as many as walk 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 Kingdom 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 he 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 sheep of the house of Israel, for the same was prophesied of him, by the holy Ghost, long before his Incarnation, Isa. 61. 1. etc. And when Christ himself came to Nazareth, where he had been brought up, he went (as his custom was) into the Synagogue on the Sabbath day, and the book of this Prophecy being delivered of the Minister unto Luke 4. him, he expounded the same: The Spirit of the Lord is upon me, because he hath anointed me, that I should preach the Gospel to the poor: he hath sent me, that I should heal 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 year 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 own cause, but for his afflicted members sake, neither came he to be Lord over all, but to redeem all his own. 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 he might deliver C. 28. 18. us, wretched souls, from the jaws of hell, and pull us out of the paws of that infernal Lion Satan, whose bondslaves we were, sitting in darkness, & in the region and shadow of death, till that dayspring from on high visited Isay 9 1. Luke 1. us, and set us at liberty. 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 Kingdom of Israel, and so was he likewise a figure of Christ, 2 Sam. 22. CHAP. 5. Damnable is the case of all such as are strangers from Christ. WHat shall we say then of those that are enemies unto the Cross 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 foreigners from the Covenants of promise, who have hope, but are without God in the world, walking according to the course of the same, according to the Prince of the power of the air, the spirit that now worketh in the children of disobedience? Their estate is most damnable & woeful; the tragical plight of all such impenitent and senseless sinners is to be deplored even with tears of blood. The Atheist, that is abominable and disobedient, and unto good works reprobate, though his cauterised conscience, and senseless heart hardened through the custom and habit of sin, seem to rest and sleep for a while; yet shall he be awakened with a The misery of the Atheist. doleful wakening, when the dreadful sense of the wrath of the Lord of hosts shall lash and whip him naked, as he 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 bear it? Where shall he rest then? all his former pleasing courses than shall he condemn, 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 justiciary Hypocrite, that flatters and deludes his soul with a groundless opinion of his own righteousness, shall in stead of peace and rest inherit trouble and sorrow: for all his righteousness is instar panni menstruati, like a filthy Of the proud Pharisee. clout, Isay 64. 6. and therefore when Isaiahs' hungry man, after his dream, Isay 29. 8. and Passets', the Juggler's guests shall be satisfied, & filled with the fantastical shows, and vain appearances of imaginary and vanishing dishes; then shall the hypocrites heart be quieted and refreshed through Isay. 29 8. his own righteousness: for his most plausible works of morality, and seeming devotion, are so imperfect, & polluted, Jewel. that they are not able to abide the examination of Jehovaes' allseeing eye, and trial of his dreadful tribunal: none but that pure and perfect righteousness of Christ can endure it: none but the contrite heart, that is clothed and armed therewith, shall ever be able to stand before him. If such smooth formalists find no true rest, what shall Of those that seek for help of wizzards etc. we say then of such as seek for comfort and ease, not through any appearance of goodness, or so much as any show of holiness; but by the means of the devil, as wizzards, and witches? cold is their comfort: it is like a draught of cold water to a man that is sick of the dropsy; as that hasteneth him to his grave, so doth this diabolical comfort drive the Sons of Belial to the pit of hell. What fruit reaped Saul by his conference and consultation with the witch at Endor, and with the devil himself? A woeful answer: Tomorrow shalt thou and thy Sons be with me, & 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 fear, and fainting infirmity, 1 Sam. 28. 20. Ahaz died the death because he sent to inquire of Baalzebub the devil, 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 soul, must come unto Christ: for he 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 joined together, and by whom the Angels minister unto us: all graces, joys, 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 we must be saved, Act. 4. 12. And this is our glorious prerogative, and consolation, that if any man sin, 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 joined together. And howsoever he prove a stumbling block to the Jews, and foolishness unto the Grecians: yet unto them which are called, both of Jews and Grecians, Christ 1 Cor. 1. 23 14 is the power of God, and the wisdom of God, yea he is all in all, Col. 3. 11. He is our hope, 1 Tim. 1. 1. Without Christ then, and the grace of his Kingdom, there is nothing in the world but vanity and vexation of spirit. Learning, and victory, plenty, and pleasure, honour, and length of days, vanity of vanities, without Christ all is vanity. As Aristotle's learning increased, so did the care and toil of his restless & wand'ring spirit, ever till the first borne of death had the dominion over him. As Quint. Curt. V●us Pellaeo juveni non sufficit orbis, etc. juven. Sat. 10. was the master, so was his Scholar. 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 been full of Giants, like Porus, that most magnanimous and mighty Indian Prince, to fight withal, and that the vast Ocean had been firm land. There is no earthly material thing that can satisfy the heaven-borne, immaterial soul, none but that infinite God of spirits is able to content Eccles. 12. 7. man's unsatiable spirit. For the Lord made it for himself, to feed on his immortal joys and dainties: Plutarch therefore derides and mocks the Epicure and sensual man, that would delight and please the soul with the pleasures of the body. This is impossible: Let the Ruffian labour to drown his melancholy fit, and cheer 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 roar, but never rejoice, for this is the privilege of the sober Saints of Christ Jesus, Psal. 32. 11. Be glad in the Lord, rejoice ye righteous, and shout for joy, all ye 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 Philosophy down from Heaven) and divine Plato, who taught the Art of prayer, and wise Seneca, who wrote so In Alcib. 2. vel de voto. Null. second, Plutar. learnedly of the tranquillity, and peace of the mind, etc. Did they never attain unto true blessedness 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 natural 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 john 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 own conscience, which is God's continual Deputy, 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, unless 1 Pet. 2. 25. he continue and rest in that God of rest. If after we are received in the sheepfold of that Shepherd, and Bishop of our souls, we go astray at any time, and pass beyond the limits and bounds of his blessed will, then do we disquiet and trouble our souls; we refuse Isay 8. 6. the waters of Shiloah, that run softly, and sweetly, and go to the swelling and raging waters of Jordan. What trouble and sorrow, and bitter anguish of heart did poor David suffer by the means of his sins? how heavy complaints and lamentations did he express, Psal. 6. 25. 32. And how strong tears and prayers sent he up to the Lord again for mercy and forgiveness, and for the renewing of his holy Spirit of peace, and joy in him? Psal. 51. So doth every sanctified sensible soul feel the smart of sin, and breach of peace by the same. When God is offended, the conscience is troubled; and till he be pacified, peace cannot be recovered. Therefore the wounded soul must run unto Christ, and rest in him. Now the man that cometh unto Christ for mercy How we should come unto Christ. and peace, he must run unto his Redeemer, with the two spiritual feet of faith and repentance; of faith, because it is impossible without faith to please God: for he that cometh to God, must believe that God is, and that he is a rewarder of them that seek him, Hebr. 11. 6. And he that asketh and beggeth of Christ what he needeth, must ask in faith, and not waver: For he that wavereth, is like a wave of the Sea, tossed of the wind, and carried away. Neither let that man that doubteth of God's will, think that he shall receive any thing of the Lord, Jam. 1. 6. 7. He must run likewise with the foot of Repentance: For we know that God heareth not impenitent sinners, contemners of God, and such as delight in wickedness, John 9 31. Which that blessed man, after Gods own heart, confessed, Psal. 66. 18. If I regard wickedness in mine heart, the Lord will not hear me. He that cometh unto Christ to be comforted and exalted, must first be 1 Sam. 13. 14. humble and dejected, and in the humiliation and lowliness of his heart enter in at the straight gate, and walk in the narrow way that leadeth unto life: For the man that is stuffed up with sin, and puffed up with pride and arrogancy, with lust and covetousness, with a natural conceit of righteousness, with malice and envy, etc. such a one is too too big to enter in at that straight gate, and walk in Matt 7. 13. that narrow way; he can no more get in and walk there, than a Camel can go through the eye of a needle. But the contrite and broken heart, the soul sorrowful for sin entereth 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 certain: For Christ promiseth the same assuredly, Matth. 11. 28. Refocillabo vos, I will give you rest. He promiseth more than any corporal Physician dare, or can do to his patient: he can but offer his pains, and promise to do his best endeavour; but he cannot promise recovering of health to the sick: But Christ doth infallibly assure his spiritual patient of true health, and peace to his soul. Never was there from the foundations of the world, any contrite spirit disappointed of this joyful 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 certain, so is it solid and true: the remission of sins, the sense of God's love, and the peace of conscience, is heaven upon earth: is it a continual Feast, which maketh a cheerful 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 eternal bliss, 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 heaven's world without end. Amen. FINIS. Imprimatur, Tho: Wykes. Lond. Oct. 10. 1637.