Chap. 1. All men are weary.

MAn that is borne of a woman, is of short continuance, and full of trouble: Iob. 14.1. Surely euery childe of Adam is altogether va­nity: for all that is vnder the Sunne is vanitie, and vexation of the spirit; Psal. 39 11 Which the wise man declares by his owne example, Ecles. 1.14 and very deare experience. And if that wise and peaceable King of the Lords peculiar people, 1 Tim. 1.1. and glorious type of Christ the 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 we say of our selues, Epict. who are but punies, and Wretches, yea mappes of mise­ries and calamityes, in comparison of him?

Now this vniuersal labour of mans mind, & vnresi­sted vexation of his spirit, is properly when we can neither obtaine that which wee desire nor shun that which we loth. And as the mutinous perturbations and affections of our hearts & wils, and the desires of [Page]our flesh are in number and variety many, so are the afflictions and vexations of the spirit; for euery affe­ction a seuerall affliction. Euery carnall desire causeth sorrow, and sorrow is a tedious labour and toyle to the mind, Pro. 15.13. Euery carnall affection causeth griefe, because it is alwaies confounded and disappoin­ted. What if the carnall heart obtaine all that it de­sires? yet is it frustrated, and disapointed still; for it hoped for more comfort in its perishing hopes and earthly transitories than euer they can possibly afforde: the hope of earthly comforts is better than the sru­ition and inioyment of them. Thus euery man la­boures, is heauy laden and weary vnder the bur­then of vanity. The la­bour of the vnre gene­rate. The proud and ambitious man la­boures for honor and glory, and curryes the applause of the world with all his might, to touch heauen, like Herod, with his finger, and the firmament, as Lysima­chus, with the point of his lance, and all is vanity. The mammonist & Idolatrous worldling coues to waxe plentifull and rich; Eph. 5.5. Col. 3.5. this is the moiling toile of his mi­serable carkeis by day, and watching vexation of his restlesse spirit by night. Mammon in the Syriacke dialect is the desire of riches. This labour is neuer at an end in this life: for mammon increaseth as fast as mo­ney, the loue of riches increaseth with the vanity loued The Epicure and voluptuous manlabours for pleasure and to plung himselfe with the sow in the mire of sen­suality, and perishing delight. Crescitamor nummi, &c. Inuen.

This is the most brutish labour of all: for heereby a man is, as it were, metamorphized and turned into a beast. The enuious man labours to annoy and endam­mage his neighbour: Thus did those fourty men tra­uell with mischiefe, that vowed Paules death: their labour was painfull; for they would neither eate nor drinke, till they had effected their purpose, Act. 23.12, &c. [Page]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 vnder the burthen of Ini­quity, and therefore crie out euery one with Dauid Psal. 51.2. Wash mee throughly from mine iniquity and clense me from my sinne, and with the holy Apo­stle O wretched man that I am who shall deliuer me from the body of this death?

Chap. 2. All finde not rest.

ALlour cares tend to this end (saith St. Augustine) we may inioy the thing we desire: No truè rest for thè Wicked. And the heart findeth rest when it obtaines that which it hopeth and laboures for. Now Christ will neuer fulfill any carnall desire, therefore the naturall and carnall heart shall ne­uer finde content and rest; there is none for such in Christ, for carnall men are none of his, Cassiodor, Psalm, 6: A narrow sea be­tweene the hauen Au­lis of whom nothing can please but the new creature, Gal. 6.15. For they haue 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 aduersity. It is like Euripus, which ebbeth and flow­eth seauen 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 he Seeke for content and rest by the meanes of his owne labour, Beotia and Eubeu arist. Isa. 57.31. and to quiet his discontented heart by his owne waies but all is in vaine, Riches cannot possibly satisfie [Page]the couetous man; if Iupiter (as the heathen reporteth) should multiplie his sheepe still at his request, he would mutter notwithstanding: Pauperis est numer are pecus, he is but a poore man that can number his flocke. Isay, 47.21. 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 deceiued: 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 neuer fully, but pre­sently afterward it befalleth him as it did the monster Hydra; Simile. when Hercules 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 then euer it did a­fore. As then he that hath the dropsie can neuer quench his thirst by drinking, so can no carnall and vnregene­rate 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 wearie members of Christ are refreshed.

HO, euery one that thirsteth come yee to the waters &c. for thus saith he that is high and excellent, he that inhabiteth the eternity: Isay. 55.1. whose name is the holy one, I dwell in the high & holy place, & with him that is of a contrite & humble spirit, to receiue the spirit of the humble, and to giue life to them that are of a con­trite heart, [...]. 11.28. Isay. 57.15. and againe, Come vnto mee all [Page]ye that labour & are heauy laden & I will giue you rest. Such as feele the but then of their sinnes origi­nall and actuall, and grone vnder the same, Matth. 5.3. labon­ring to haue the release and ease of them and such as are poore in spirit and senfible 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 Iesus Christ, Phil, 3, 9, which is by faith and a ioyfull sense of the loue and fauour of God, which is better then life it selfe, and pray for that peace of God, euen that tranquillity of conscience that passeth all natu­rall vnderstanding; such as are thus humbled, C. 4, 7, are fit obiects of mercy and compassion: for the Lord giueth grace vnto the humble: they are capable of rest and refreshment. Iam, 4, 6. Such broken hearts are the sa­crifices of God, a broken & a conttite heart O Lord thou wiltneuer despise, Psal, 51, 17 whoso doth pray with Dauid Hide thy face from my sins, V. 9, 10.11.12. and blot out all mine ini quities: Create in me a cleane heart, O God, and re­nue a right spirit within me, Cast me not away from thy face and take not thy holy spirit from me: Re­store vnto methe ioy of thy saluation, &c. that poore soule shalbe liberally comforted, and fully refreshed in the bowels of Christs endlesse compassions. Ne­uer did any Faithfull penitent heart depart from the throne of Grace without some sensible con­solation. Neuer did Christ since the foundations of the world reiect any of his poore ransomed members; Isa. 1. 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 euer thereaf­ter reioyce in his mercy.

Chap. 4. The reason of the former point.

ALl the wearie Saints of Christ are refreshed, whe­ther these be rich or poore, Gal. 3.28. Iewes or Greeks, bōd, or free, male or female: for with God there is no re­spect of persons, Eph. 6.9. but as many as walke according to this rule, peace shalbe vpon them, and mercy, and vp­on the Israel of God. Gal 6.16. Who else should bee inuited vnto the participiation of mercy, to bee partakers of the priuiledges and comforts of the Kingdome of Christ, Phil. 2.8, 9. but such as hee came into the world to saue? whom should he refresh, but those whom he hath re­deemed? And whom should hee exalt, Matt. 10.6. but those for whose sakes he was humbled? and afterward highly exalted? Now it is euident that Christ was sent of the Father into the world, not, to call the righteous, but sinners to repentance, and to saue the lost sheepe of the house of Israel, for the same was prophecied 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 vp, he went (as his cu­stome was) into the Synagogue on the Sabbath day, and the Booke of this Prophesie beeing deliuered of the Minister vnto him, Luke, 4.21. he expounded the same: The Spirit of the Lord is vpon mee, because hee hath an­oynted me, that I should preach the Gospell to the poore: he hath sent me, that I should heale the bro­ken hearted, that I should preach deliuerance to the captiues, and recouering 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. Luke 4.16.17.18.19. Hence it is euident that our blessed Sauiour was sent of God the Father not for his owne cause, but for his afflicted members sake, neither came [Page]he to bee Lord ouer all, but to redeeme all his owne. So God the Farher deliuered all things vnto him, Mat. 11.27. hee gaue him all power both in heauen and in earth, C. 28.18. and made him Lord ouer all; that hee might deliuer vs wretched soules from the iawes of hell, and pull vs out of the pawes of that infernall Lion Satan, whose bond­slaues we were, sitting in darknesse, and in the region and shadow of death, Isay. 9.1. till that day spring from on high visites vs, and set vs at libertie. Thus our blessed Redeemer sitteth at the right hand of God, Luke. 1. and maketh intercession for vs, Rom. 8.34 he helpeth his afflicted ser­uants, and sends them release in their distresses. So was Ioseph sent into Egypt by God, Gen. 45.5. and there exal­ted fot the preseruation of his Church, and so he was a typpe of Christ. Psal. 18. So Dauid was preferred and ad­uanced vnto 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.

VVHat shall wee say then of those that are ene­mies vnto the Crosse of Christ Iesus? Eph: 2. what is the condition of such as are strangers from the life of God, Eph: 2. aliens from the common wealth of Israel, and for rainers from the Couenants of promise, who haue 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 aire, the spirit that now worketh in the children of disobedience? Their estate is most damnable and wofull; the tragicall plight of all such impenitent and sencelesse sinners is to be deplo­red euen with teares of blood. Tim. 1.1. The Atheist, that is abo­minable and disobedient, and vnto good workes repro­bate, though his cauterized conscience, and sencelesse heart hardened through the custorae and habite of [Page]sinne, The misery of the Atheist. seeme to rest and sleepe for a while; yet shall he be wakened with a dolefull wakening, when the dread­full sense of the wrath of the Lord of hostes shall lash and whip him naked, as he did Cain, and as the furies of hell did monstrous Nero. Gen. 4. Then shall he cry out with cursed Caligula: A wounded conscience who can beare it? Sueton. Where shall hee rest then? all his former pleasing courses then shall he condemne, In Ner. as Iob did his friends: miserable comforters are ye all; Iob. 16.1. Thus is the wicked like the raging sea that cannot rest, Pro. 18.14. whose waters cast vp mire and dirt there is no peace to the wicked, saith my God. Isay, 57.20.21. The proud Phari­see and Iusticiarie Hypocrite, that flatteres and deludes his soule with a groundlesse opinion of his owne righ­teousnesse, shall instead of peace and rest inherite trou­ble and sorrow: Of the proud pha­risee. for all his righteousnesse, is instar pauni menstruati, like a filthie clout, Isay, 64.6. and therefore when Isaiahs hungry man, after his dreame, Isay. 29.8. and Passetes the Iuglers guests shall bee satisfied, and filled with the phantasticall shewes, and vaine appea­rances of imaginary, Isay. 29.8. and [...]uanishing dishes; then shall the hypocrites heart be quieted and refreshed through his owne righteousnesse: Iewell. for his most plausible workes of morality, and seeming deuotion are so imperfect, and polluted, that they are not able to abide the examination of Iehouaes all-seeing eye, and triall of his dreadfull tri­bunall: none but that pure and perfect Righteousnesse of Christ can indure it: none but the contrite heart, that is clothed and armed therewith shall euer bee a­ble to stand before him. Of those that seeke for helpe of wizzards &c.

If such smooth formalists finde no true rest, what shall we say then of such as seeke for comfort and ease, not through any appearance of goodnesse, or so much as any [Page]shew of holinesse; but by the meanes of the deuill as wizzards, and witches? cold is their comfort: it is like a draught of cold water to a man that is sicke of the dropsie; as that hasteneth him to his graue, so doeth this diabolicall comfort driue 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 deuill himselfe? A wofull answere: Tomorrow shalt thou and thy sonnes be with me, and the Lord shall giue the hoste of Israel into the hand of the Philistines. And what was the effect of this answere? surely nothing but bitter feare, and fainting infirmity. 1. Sam. 28.20. Abaz died the death be­cause he sent to enquire of Baalzebub the deuill god of Ekron. 2. Kin. 3.4. Thus are all the enemies of Christ, and such as are strangers from him, euer confounded.

Chap. 6. An Exhortation to come vnto Christ.

VVHosoeuer then would find rest vnto his weary soule, 1, Sam. 28 Christus scala coeli, must come vnto Christ: for he is that Ladder which Iacob in the way to Haron, saw reaching to Heauen, whereby God and man are ioy­ned together, and by whom the Angels minister vnto vs: all graces, ioyes, and rest by him are giuen vnto vs, and we by him ascend into heauen. Gen. 28.12.13. Neither is there saluation in any other: for among men there is giuen none other name vnder heauen, whereby wee must be saued. Act. 4.12. And this is our glorious prerogatiue, and consolation, that if a­ny man sinne, Iesus Christ the iust is our Aduocate with the Father, and he is the atonement for oll our sinnes. 1. Iohn 2.1.2. For the office of his intercession, [Page]and redemption are ioyned together. And how soe­uer he prooue a stumbling blocke to the Iewes, and foolishnesse vnto the Grecians: yet vnto them which are called, 1. Cor 1.23.24. both of Iewes and Grecians, Christ is the power of God, and the wisedome 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 dayes, vanity of vanities, without Christ all is vanity. As Aristotles learning increased, so did the care and toyle of his restlesse and wandering spirit euer till the first borne of death had the dominion ouer him. Qint. Cicutis. As was the master, so was his Scholler. Alexander the great when hee had con­quered and subdued Grecia, Vnus thel­ex lnueni non sufficit orbis, &c. Asia, and India, all these triumphant victories could not content his vnsatiable heart but he wishes that Phlegia field had beene full of giants, like Porus that most magnanimous & migh­tie Indian prince in fight with all, Iuuen. Satio, 10. Ecles: 12.7. and that the vast Oceā had been firme land. There is no earthly materi­all thing that can satisfie the heauens immaterial soule none but that infinite God of spirits is able to content mans vnsatiable spirit. For the Lord made it for him selfe, to feede on his immortall ioyes and dainties: plu­tarch therefore derides and mockes the Epicure and sensuall math [...]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 vp, & refresh his pensiue and languishing heart with quaffing & swilling, and healthing; yet shall he be confoūded: drinke may make him mad, but neuer truly merry; he may roare and neuer reioyce for this is the [Page]priuiledge of the sober Saints of Christ Iesus, Psal. 32.11. Be glad in the Lord, reioyce ye righ­teous, and shout for ioy all yee that are vpright in heart. But some man will obiect, What? did not the noble and braue Philosophers, Obiect. and learned of the Gentiles, as Socrates, (who called, as it is re­ported, and brought as it were Philosophy downe from Heauen) and Diuine Plato, in Alcib. 2. vel de voto. Nulli se­cund. Plutar. who taught the Art of prayer, and in Alcib. 2. vel de voto. Null se­cund. Plutar. wise Seneca, who wrote so learnedly of the tranquillitie and peace of the mind, &c. Did they neuer attaine vnto true bles­sednesse and rest? Surely no: for though they sought and searched for consolation and peace ro their troubled mindes; yet did they neuer labour for this peace of God, which passeth all naturall vnderstanding. Phil. 4.7. For they knew it not, and why? Because they knew not Christ the Lord of glorie and peace. 1. Cor. 2.8. So without Christ (d) the way vnto peace, they wandered out of the path of peace, without Christ the Truth of peace, Iohn 14.6. they obtained at the most but a shadow of peace, as Ixton embraced an empty cloud in stead of his beloued Iuno, and without Christ the life of peace, they ended their liues, and their peace together. Wherefore; if any man would liue in peace and ioy with God and his owne conscience, which is Gods continuall Deputie, he must beginne, continue, and end in Christ. No beginning of true peace, till a man begin truely to liue in Christ; and no con­tinuance and perpetuity of rest, 1. Pe vnlesse hee con­tinue and rest in that God of rest. If after (e) we are receiued in the sheepefolde of that Shepheard and Bishop of our soules, we goe astray at any time, [Page]and passe beyond the limits and bounds of his blessed will, then doe wee disquiet and trouble our soules; wee (f) refuse the waters of Shiloah, that runne softly and sweetly, [...]ay. 8.6. and goe to the swelling and raging waters of Iordan. What trouble and sorrow, and bitter anguish of heart did poore Da­uid suffer by the meanes of his sinnes? how heauy complaints and lamentations did he expresse, Psal. 6.25.32. And how strong teares and prayers sent he vp to the Lord againe for mercy and forgiuenes, and for the renewing of his holy Spirit of peace and ioy in him. Psal. 51. So doeth euery sanctified sensible soule seele the smart of sinne, and breach of peace by the same. When God is offended, the conscience is troubled; and till h [...]e pacified; peace cannot bee recouered. Therefore the wounded soule must run vnto Christ, and rest in him.

Now the man that commeth vnto Christ for mercy and peace, How wee should come vnto Christ. 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 hee that commeth to God, must beleeue 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 hee needeth, must aske in faith, and not wauer: For he that wauereth, is like a waue of the Sea, toised of the wind, and car­ried away. Neither let that man that doubteth of Gods will, thinke that he shall receiue any thing of the Lord. Iam. 1.6.7. He must run likewise with the foot of Repentance: For wee know that God hea­reth not impenitent sinners, contemners of God, and such as delight in wickednesse, Iohn 9.31. Which that [Page]blessed man (g) after Gods owne heart, confessed. Psal. 66.18. If I regard wickednesse in mine heart, the Lord will not heare me. Hee that commeth vnto Christ to be comforted and exalted, 1. Sam. 13.14. must first be numble and deiected, and in the humiliation and lowlinesse of his heart (h) enter in at the strait gate, and walke in the narrow way that leadeth vnto life: For the man that is stuffed vp with sinne, and puffed vp with pride and arrogancy, with lust and couetous­nesse, with a naturall conceipt of righteousnes, with malice and enuy, Matr. 7.13 &c. Such a one is too too big to enter in at that strait gate, and walke in that narrow way; he can no more get in and walke there, then a Camell can goe through the eye of a needle. But the contrite and broken heart, the soule forrowfull for sinne entreth in at that gate, and walketh in that narrow way, Ior, 6, 16. (i) which leadeth it assuredy vnto solid and true rest. The true penitent is conducted and ledde vnto true rest, and his ioy is certaine: For Christ promiseth the same assuredly, Matth. 11.28. Refocillabovos, I will giue you rest. Hee promiseth more than any corporall Physician dare, or can doe to his patient: hee can but offer his paines, and pro­mise to doe his best endeauour; but he cannot pro­mise recouering of health to the sicke: But Christ doeth infalliblie as sure his spirituall patient of true health and peace to his soule. Neuer was there from the foundations of the world any contrite spirit dis­appoynted of this ioyfull refreshment, nor euer shall be. A broken and a contrite heart, O God, thou wift neuer despise. Psal. 51.17. Christ the God of truth hath euer fulfilled his promise. And as this rest is certaine, so is it solid and true: the remission of sins, [Page]the sence of Gods loue, and the peace of conscience is heauen vpon earth: it is a continuall Feast (k) which maketh a chearefull countenance, ane causeth good health. Prou. 15, 13 Prou. 17.22. yea it sustaineth and beareth the infirmities, and all the crosses and vexations of this life. Prou. 18.14. And finally, being the first fruits and beginning of eternall blifse, it is the in­fallible note and token of the same. Whoso findeth and enioyeth this rest, the same shall bee glorified after this life with Christ in the heauens world without end. Amen.