of doing ought more than is necessary to this eternal Rest will never attain to do so much He is likely to shoot short of his Mark who is so affraid of over-shooting it He that said So run that you may obtain meant so diligently so earnestly as if you were never sure enough of obtaining it but by running as fast as your Spirits can hold out till you come to the Gaol the high price of your calling in Christ The slothful Servant that said his Master was an Austere Man did but slander his Master to hide his own negligence thinking all too much that he did and that eternal Salvation which cost no less than the death of the Lord of life the Son of God was set at too high a price Such as are thus niggardly of their pains will find at last that by not improving their Talent they will lose at once both Heaven and it Take from him the Talent saith Christ in the Parable Matt. 25.28 and cast the unprofitable Servant into outer darkness That this may not happen unto any one of us let us follow the advice of the Apostle Heb. 12.14 which saith follow peace with all men and holiness without which no Man shall see the God of peace God is not disquieted or troubled or angry though for our sakes he seems to be so when his wronged justice must punish us unless we repent 'T is our sin not his wrath which whets the Sword of the destroying Angel and shall not we desire to be like the Angels yea like our Heavenly Father in being at Rest and quiet and keeping the peace of our Spirits in the midst of a froward generation To be sedate and quiet in the midst of as many humours as Men To be the same when others run several ways to break our Rest To be humble when one scorns us Meek when another provokes and rages Silent when this Man reviles Charitable when the other hates and persecutes us Not to be transported with passion at others violence To stay at home and keep our selves in calmness and peaceable Rest when the World is gone out of order not to pull it more in pieces by seeking to settle it as we please Not to enrage the fire that threatens us by blowing up with violent words but to quench it with soft answers and to overcome evil with good following peace with all Men and fighting only against our lusts and passions which War against the Soul and disturb and hinder its rest and peace From whence come Wars and fightings amongst you are they not from restless lusts and desires of all sizes that War and rage with in you These lusts are the spawn of the two great sensual principles Desire and Anger Sometimes pride sometimes coveting that which God hath not made ones lot and then disturbing and confounding properties in hope of attaining it All the unpeaceableness in the World is forged and managed by these lusts And the graces which Christ prescribes Matt. 5. as Humility Meekness Contentedness are sent to root them out and to dwell with that impatience and insatiable restless ravening which troubles the World But too many there are amongst us who have not thus learnt Christ The wrathful Malecontent who disturbs both Church and State sails through a stormy tempestuous Sea and Rocks and Sands ready to ruine him that by the ruine of many others in soul and body estate and good name he may arrive at his wisht-for haven of riches and power But what doth he find at the end thereof but a miserable Shipwrack of himself as well as others horror of conscience hatred from Men of all parties perpetual jealousies of his being bereaved of his dearly bought unjust acquisitions and at last 't is likely Hamans Gallows Absalons Tree or Joabs Sword However an infamous name and memory after an anxious perplext life and that which is incomparably worse eternal intolerable sorrow and pain both of Soul and Body The like may be said of the Heretick or Schismatick who when he hath prided himself a while by leading a numerous party or sect of unstable Souls from the faith that was once for all delivered to the Saints from the unity of peace and order of obedience to lawful Governours into destructive Error and Schisme finds himself wilder'd and those that followed him crumbled into subdivisions 'till one and the other end in shame and self confusion bringing them either to repentance or intolerable endless misery But on the other side the peaceable meek obedient follower of Christ enjoys his Rest and the benefit of good Government with cheerful thankfulness to God and Man bears the troublesom oppressions and disorders of an evil one patiently and if the violence of seduced Governours call him to the fire and fagot imprisonment banishment sequestration and what not he chuseth rather poverty and death with torments for an hour or two than the farr worse rack of an evil conscience the Worm that dieth not and the fire that is not quenched They that go about to build a Tower up to Heaven if they be once confounded and divided in their Language 't will prove but a Babel or shameful Chaos at best When one builds and another pulls down what profit have they then but labour Eccl. 34.23 A house divided against it self be it a Family a Kingdom or Church it cannot stand to Gods glory And it were to be wisht that they who have the glory of God in their Mouths when they separate from the Church which Baptized and taught them their Christianity for matters of an indifferent nature no where forbidden would take heed of dishonouring God and his glory by pretending to make them the end of their groundless quarrels and jealousies The common enemies to true Religion are Atheism and Supersttion Whereto then serves all this ado about gestures and vestures and other external rites and formalities That for such things as these never imposed but for decency and order Men should clamour against the times desert their ministerial office fly from their Country as out of Babylon stand at open defiance against lawful authority in Church and State draw their Pens and Swords against them whereto serves all this but to give scandal to Atheist and Romanist The Atheist to think there is no certainty in Religion and scoff at all the Romanist to think that theirs is the true when their adversaries have so little unity and peace with each other Unity and Peace are the order and harmony the beauty and strength and comfort of our own Spirits as also of Families and Neighbourhoods Cities and Kingdoms Church and State Peace gives a seasonable opportunity of gathering wealth and of employing and enjoying it with thankfulness to God and charity to Man it gives an advantageous leisure for learning and knowledge of all sorts especially that which most concerns us the Knowledge of God and Christ Jesus But division and strife are the ruine and misery of single Persons
with their fruits if time be granted to bring them forth are not only described and required clearly and frequently in holy Scripture as the necessary conditions without which no Man shall but as the necessary qualifications without which no Man can see the Lord with holy eternal love and joy And therefore no doubt the for hath a rational inference in it as to the acceptance and reward of the godly and righteous person Come ye blessed of my Father inherit the Kingdom prepared for you for I was hungry and ye fed me c. For ye have perform'd the conditions which I in my Gospel or gracious covenant required of you with promise to accept and reward them for ye are qualified with those graces and holy dispositions which are my own Image and likeness the impress of my holy Spirit which renders you capable of enjoying me and my Father with endless delight which makes you though not in strict justice worthy of my Heavenly Kingdom yet in my gracious mercy and bounty and through my merits not utterly unworthy that is not wholly unmeet to inherit it for these all have confest and forsaken their evil ways fled with penitent believing hearts to that propitiation which God had set forth in his only Son through faith in his blood By doing so they have received that holy Spirit by whose direction and assistance they have mortified the flesh with its lusts and affections conquered the World with its temptatations resisted the Devil and quenched the fiery darts of the wicked fought the good fight of faith till they finished their course and though the remainders of sin and the flesh abide lusting and strugling against the Spirit yet no sin hath reigned over them and the very remainders of sin they have bewailed watcht over and resisted betaking themselves to Christs intercession for their pardon therefore they are heirs of the Kingdom through the merits of Christ imparted to them whereby they are entituled to it as the meritorious cause on his part whereby they have an actual plea title and interest in Christs merit as the condition and qualification on their part And thus the Kingdom and eternal Rest is theirs though not by right of justice or merit but by right of gracious promise And may not all this be thought sufficient to justifie the truth of the for or causal particle unless it be granted that it signifie meritoriously in strict justice on their part as strictly and fully as in the other Depart ye cursed for ye did no good works but many ill ones without repentance and reformation without faith and love to me The goodness and justice of Gods Majesty will not suffer him to sentence any Man to any punishment much less to eternal intolerable sorrow and pain unless it hath been strictly and fully deserved or demerited But the goodness and bounty and mercy of God may without wrong to any perfection or attribute of his accept and reward any Man that is not utterly incapable of it but in some sincere degree qualified for it with such an abundant measure of happiness as he thinks fit although no ways merited by him The Lord Jesus hath satisfied his Fathers justice and honour in his Government and holy Laws and made it a righteous thing with him to save the penitent sinner upon condition of reformation and holy obedience They that are saved have performed these conditions and therefore they are admitted with a for Come ye blessed c. For I was hungry If a gracious Prince of his own free goodness proclaim a general merciful pardon to all Rebels Traytors and Theeves provided they will by such a day acknowledge their fault and profess and resolve to do so no more and make their peace with their Neighbours whom they have wronged Suppose all accept the pardon in outward shew but some of them secretly practice the same wickedness against their Sovereign and their Neighbours when as the others perform faithfully the conditions of their pardon If at the General Assizes the Judge upon notice of their demeanours should say to the one I restore you to your former condition state and dignity for or because since your pardon proclaimed ye have so demeaned your selves as penitent loyal faithful Subjects And to the other You I condemn to death and torments for or because ye have abused your Sovereigns clemency No Man of sober reason or common sence I think can deny that either the condemnation of the one were entirely to be ascribed to their own willful choise and vile misdemeanours as due in justice to their demerits or that the restoring or saving the other were to be attributed not to the merit of their demeanour but to the Kings gracious mercy and bountiful favour Their good demeanour could be at most but the necessary condition or qualification of their pardon or restoration without which it could not consist with the wisdom or honour of the Prince his Laws or Government so to use them with which it might well consist with his wisdom and honour so to do and that with advantage to the glory of his mercy without disparagement to his Justice especially in case his Justice and honour had been satisfied for their former misdemeanours by the merits and intercession of the Prince his Royal Son Now just so it is in this case of which we now speak They whom our Lord calls here to eternal life and that with a for For ye have fed clothed lodged me are so far from this proud conceit of Romish merit by their works that they are ready to disclaim them as nothing worthy of such acceptance ready to blame their sluggish backwardness Lord say they when saw we thee hungry thirsty naked or a stranger or prisoner and relieved thee Nor is it amiss what is observed and acknowledg'd by Jansenius though a Romanist and too far engaged in this error what Saint Chrisostom had long since observed before him that our Saviour saith to those on his right hand Come ye blessed of my Father but to those on his left hand he saith only depart ye cursed but adds not Of my Father implying that God the Father is the Author and gracious donor of life everlasting but every Man that doth wickedly and dies in his wickedness without repentance is the only Author and cause of his own accursed estate The one are blessed freely and mercifully by God the Father for his Son Christs sake in whom alone he is well pleased with all that come by him with such a faith as works by love But the other are accursed most justly because they sought not or refused when it was offer'd them that grace and mercy which would have blessed them first with grace to do good works then with glory a superabundant weight of glory for doing them And this is consonant to that of St. Paul Rom. 6. v. the last For the wages of sin is death but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift
in God and takes him for his Rest and exceeding great reward waiting on him as his all-sufficient shield with resignation for life or death Contented to live but willing to die and to be with Christ he is the only fixt Star in this lower firmament His feet stand fast be the pavement never so slippery In the term of Mans life there is a vicissitude of good and evil a mixture of labour and rest joy and sorrow there is a seed-time and an harvest a sowing in tears and reaping in joy He that now goeth on his way weeping and beareth forth good seed shall doubless come again with joy and bring his sheaves with him But we may not expect Summer in the Winter season an harbour in the main Ocean our portion before we are of Age a reaping in joy 'till we have sown in tears The Traveller cannot think to find home in his Inn nor Heaven upon Earth The Children of Israel had the Wilderness and the Red-Sea to pass through before they could arrive at the Land of Canaan the place of their Rest They were all labourers that were sent into the Vineyard and could not expect their Peny 'till the day and their work was done let us therefore pray the Lord of the Harvest that our Labour and Travel may happily be turned at last into ease and Rest that when the six days of our life are at an end we may cease from our works as God did from his and enjoy with him an everlasting Sabboth of eternal Rest And the rather is this Rest hereafter to be laboured for now because whilst we are here upon Earth we have nothing pure and unmixt our very joys are mingled with sorrow and Solomon tells us even in laughter the heart is sad Expences here wait upon honour care of Education goes along with the blessing of Children and our most comfortable hopes are mixt with perplexing fears But when we come to Rest in the holy City that City which is above we shall have a perpetual day without night light without the Sun Our hunger shall be satisfied without food No need of Clothing there to cover our shame for shame and sin shall cease together then all sad doubtings what shall be our condition and state hereafter shall vanish away and we shall agree together with one heart and mind to sing Halelujahs and perpetual Prayers to God in the highest There will be no dissenters there no seperatists to break or interrupt that harmonious everlasting concord What wise Man then will set his heart upon the World when all things in it are but for so short an abode so unstable and so unsatisfactory and not rather on that abiding City above where the joys and pleasures are durable and eternal Christians of all others ought to remember what St. Paul saith Heb. 13.14 Here we have no abiding City but we seek one to come Our very profession exposeth us to all affliction and obliges us to live as strangers and pilgrims upon Earth What is Canaan or Jerusalem below to that above whereof the other was but a Type Things that are seen and perceptible by any bodily Eye are temporal transitory subject to changes every day and sure to be abolisht at length they will be taken from us or we from them when death comes which may come every day and therefore not worthy to be looked upon by such an immortal Soul or Spirit as constitutes Man which being made for eternity cannot be satisfied with ought that is temporal how long soever it may abide much less when 't is sure to continue no longer as to us than this uncertain short life and therefore in respect of our own and the Worlds end we may be truly said to have no abiding City here and are therefore the more carefully to seek and expect our eternal Rest and habitation from above While the World continues and we in it we have no continuing City here because neither habitation nor goods health nor wealth honours nor pleasures or any contentment is or can he assured us for our lives How many Villages Towns and Cities have Fires and Earthquakes and Wars destroyed How many Kingdoms and Common-wealths have civil disorders and foreign invasions overthrown Or rather what one in any Nation have they not The Histories or Records of all Ages all places besides the infallible Oracles of God which we have in our hands will give us a full induction and proof of this truth This Island wherein we live hath given us not only many Historical but experimental sensible proofs that from the King to the meanest Subject we have no continuing City here nor setled Rest and true happiness But besides these publick revolutions vicissitudes and changes every Family every private Person lies continually exposed to casualities to variety of sickness invading their health variety of molestations from those above them from those below them from those about them and also from their own follies lusts and passions from within them in so much that whatsoever Men fix their hearts upon in this World to take their greatest contentment in they cannot be sure on reasonable grounds that it shall continue with them one year longer The felicity and satisfactory happiness of this City above in which this eternal Rest is to be found ought to be valued so much the more because St. Paul tells us 1 Cor. 2.9 That Eye hath not seen nor Ear heard nor hath entered into the heart of Man to conceive the fulness of those good things which God hath prepared for those that love him A grateful and pleasant taste of these good things God affords the Souls of the faithful here in this life how transcendently then unutterable and unconceivable will be the full fruition of all that which the Gospel reveals to us but as in a glass when enjoy'd to the height in the highest Heavens through all eternity when we shall see God as he is with everlasting overflowing satisfaction to all the faculties of the Soul The Eye of Mart hath seen here admirable things in Art and Nature the Ear hath heard and the Tongue hath tasted delicious things and Mans heart can conceive much more than Art or Nature could ever present our senses with The very pleasure of natural knowledge in the judgment of Persons exercised therein exceeds whatsoever sensuality vain glory or covetousness pursues or enjoys and yet the knowledge and love of God in Christ incomparably surpass St. Paul tells us whatsoever the heart of the natural Man advanced to the height can conceive as pleasant or delightful to it How much more doth this City to come and its endless unconceivable pleasures where this everlasting Rest is to be had exceed even our expressions and conceptions when they are at the highest If God hath provided such good things for Mankind here below in this World which was not made for the place of our happiness but only to give us a transitory glimpse of his
faith and the merits and intercession of Christ Jesus receives and imbraces with peace and joy by that Rest from the power disorder and tyranny of Sin which faith procuring Gods Spirit and looking upon the certainty and weight of his promises and threats the beauty and excellency of his precepts together with the great obligation of God's mercy in sending his Son to die for our sins and rise again for our justification effects and enjoys Thus believers if such believers as rely on the promises of God's Rest with faithful resolutions and endeavours to perform its conditions do enter into it initially and shall enter into it eternally But how proves the Apostle this the proof of it is in these words He said I have sworn in my wrath that they shall not enter my Rest who shew themselves obstinately unbelieving and disobedient The Argument is taken à contrario from the nature of contrary things If infidelity and disobedience be that alone which excludes from the promise of God's Rest then faith and obedience or such a faith as produceth obedience is that which entitles us to enter into it for God's promise cannot be satisfied nor wholly norutterly disappointed or made to become of none effect And therefore though they who would not believe it nor keep its conditions fell short of it yet they who believe and perform its conconditions must enter into it Yea his very wrath and oath against the one for their unbelief and disobedience implies and inferrs his complacency and love towards the other his undefeasible decree and oath that they persevering in faith and obedience shall enter and fully enjoy his Rest And this Rest was not the Rest of Canaan For if Joshua or Jesus the Son of Nun had given them Rest then would not David afterwards have spoken of another Rest from whence the Apostle inferrs what he began with there Remains therefore a Rest to the People of God another manner of Rest than that of Canaan eternal and perfect with God in Heaven to which the true Joshua or Jesus the Son of God must give us entrance by faith in him of whom Joshua the Son of Nun was but an imperfect transitory Type as that Rest of Canaan and of the Sabboth was of the perfect eternal Rest which still remains for Gods People the whole Church of true persevering obedient believers From what the Apostle hath said we may make this observation That Man hath no true and perfect Rest in ought but God His Rest is Mans Rest because he is the Rest and happiness of Man the ultimate compleate satisfactory object of reasonable creatures To Rest in any thing but in him as our happiness without dependance on him as the Author and reference to him as the end thereof is sinful vanity and vexation sure to end in eternal trouble without repentance Canaan it self was not to be the final Rest and happiness of the Israelites nor must any thing in this World any thing less than God be ours What God hath said to the Jews of old he much more clearly hath said and proved to us Christians Arise and depart for this is not your Resting place The Heavenly Rest and eternal life of seeing God as he is was but obscurely and imperfectly revealed to them who lived before or under the law till Christ came in whom the promise of it was made when man had lost all hope of it It was till then wrapt up as it were in the seed and bloome of Types and Prophesies implied and intimated in the Sabboth and Canaan and Temporal blessings attending Piety in this life rather than manifested and brought to light in its clearest evidences and strongest assurances as now our Lord Jesus hath done who hath brought life and immortality to light through the Gospel and therefore if they were obliged only in God through Christ Jesus to place their happiness in nothing below but to look on him through the vaile of Types and Temporal blessings how much more are we obliged as well as enabled to do so to whom Christ hath been exhibited with all the fulness of Truth and grace revealing the whole counsel of God our Rest in him and the way to attain it without obscurity and beyond dispute If David foresaw and foretold this Rest to be remaining when he not only enjoy'd Canaan and its blessings as the other Israelites did but the very height thereof as a prosperous King If he could say Deliver me O Lord from the Men of this World whose portion is in this life I am a stranger and sojourner here as all my Fathers were How much more are we obliged to think and say so who have not such Types and Temporal blessings to vaile the Object of our Rest and interrupt our sight of it to whom the Son and Lord of David hath been exhibited exemplifying and teaching us our only Rest to be in God the Father through him the Son by his holy Spirit dying to purchase an entrance to it rising and ascending and sitting down in a Glorious Rest at Gods Right Hand to assure us of it It is no less than the sin of Idolatry to place our Rest confidence or happiness in pleasures or honours possessions or riches or any thing else that this World can gratifie us with it is the bitter spring or Root of all sins It contradicts the design of God in giving us any Temporal blessings he gave them to help us unto him that reflecting upon him as their Author and end we might be perswaded to love him incomparably above all if we fall in love with them instead of raising our love to him we quite pervert the intent of his favours and turn them into hinderances to his dishonour and our own ruine He gave them to comfort us in our journy and shall we so mistake his meaning as to set up our dwelling in the Inn and Travaile no farther towards our Country but forget the giver because of that gift which was sent us on purpose to mind us of him This were to bring that curse on our selves which the Prophet foretold rather than prayed might fall on Gods enemies Let their Table be made a snare and that which should have been for their wealth be an occasion of falling to them This were indeed to provoke God either to withdraw those favours which thus he sees rested in instead of him or else to embitter and curse them from yeilding any content and if he should suffer us still to rest in them to his dishonour 't would prove the greatest surest curse of all others to live and die in this false deceitful transitory Rest which leads to and ends in eternal trouble and sorrow of body and soul That which is Mans true Rest must be able to give him full and perpetual satisfaction But all things below do neither satisfie us while we have them nor can continue with us longer to yield us that Rest or Pleasure which we fancy We
this Rest of Faith for justification St. Paul shews in the next words that they rather confirm and ratifie the pardon than question or lessen it through that experience of Gods wise and faithful love in making all things work together for good to those that love him above all Who shall seperate us from the love of God in Christ shall Tribulation or Distress Persecution or Nakedness Famin or Sword in all these we are more than Conquerors through him that loved us If weak Christians coming to Christ with faithful desires and resolutions to weare his Yoke and bear his Burthen meekly and humbly find not this Rest of justification with such a degree of Peace and Joy as St. Paul expresseth 't is not because Christ giveth them not what he promiseth but because he giveth it them gradually according as they are able and fit by their Faith to receive it for he saith to every Soul now as to them in St. Matt. 9.24 Be it unto you according to your Faith if your Faith be strong and lively both in believing my promise and merit and in undertaking that Yoke of his Yoke though they find not as yet that Rest and Peace which their Souls desire pray and stay for Blessed is he that stayeth and waiteth with humble Prayer Gods leisure since he hath promised who cannot fail that he will not break the bruised Reed but give in time the Garment of joy for the Spirit of heaviness and Isai 57.15 16. I will dwell with the contrite humble Spirit to revive it for I will not contend for ever neither will I be always wrath lest the Spirit should fail before me and the Souls which I have made Thus you have seen the first Rest which true believers enter into even here in this life the Rest of Pardon and Justification upon their Repentance and Faith in Christ The second is a Rest from the Tyrannous reign of sin by those Motives of Hope and Fear Love and Gratitude which faith propoundeth from Christs Gospel and the Spirit of grace holiness and comfort which faith procureth by earnest Prayer Now this is so necessarily joyned with the other the Rest of Pardon that 't is its ordinary standing evidence and the means to obtain it more and more For we may not come to Christ for Pardon to give us the Rest of justification from sins guilt and condemning power by his Blood unless we so value that pardon and its price as sincerely to hate and be heartily willing to forsake that sin which the wisdom and holy justice of God could not or would not remit or forgive but at such a price as his own eternal infinite Sons humiliation to and in that humane nature which had offended We must feel as well the burthen of sins loathsom filth and hateful disorder as well as that of its guilt and punishment before we are those weary and laden those poor and humble ones in Spirit who have a Title to rely on Christ for Rest from both but to those who so come unto him our gracous Lord never denies what he invites to Rest from the slavish service of sin as well as from its intolerable guilt and condemnation His blood and spirit are never sever'd where-ever the one is actually imputed to justification the other is always imparted also to sanctification and therefore St. Paul joyns them together 1 Cor. 6.11 Such were some of you but ye are washt but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God And Rom. 8.2.9 The Law of the Spirit of life in Christ Jesus hath set me free from the Law of sin and death But if any Man have not the Spirit of Christ he is as yet none of his though he may be his by repentance and faith And indeed this Rest from sins dominion you will easily see to be a necessary and great part of the Souls happiness in this life if you will but consider the burthensome drudgery that wicked Men lie under until they obtain it and enter into it by such a faith in Christ Jesus as works by obedience For every person living in any course of impiety unrighteousness intemperance is a self-accusing self-condemning divided creature a terror and shame unto himself He cannot choose but wish and desire eternal Rest yet is customarily drawn by his lusts and passions to do that which certainly leads to eternal anxiety and tribulation His reason invites him to that good which is Spiritual immortal infinite and therefore a satisfactory Rest to his Soul to the only God who made him at first and who alone can make him happy But his lust and passions draw him away to that which is earthly sensual devilish Not only finite and fading and so disappointing him but filthy and base and so distracting and vexing his Soul with foul disorder and guilty shame His Spirits and conscience often tells him that he ought to maintain an humble holy communion with God by Faith and Hope and Love Prayers and Praises that so he may be prepared to see him in that immediate clear revelation of his glory but his lusts and passions so burthen and oppress him that he cannot lift up his heart to God nor draw near his holy presence with any delight but studies to shun him and live without the remembrance of his goodness and mercies that he may forget his power and justice To behold the Creator in the Creature and love the giver in his gifts to contemplate his power wisdom and goodness shining in his word and works to be thankfull for his past benefits rejoycing in his present favour and panting after his blessed presence to all eternity to fit himself for that presence by purifying himself as he is pure by being righteous holy and merciful as he is to govern himself and those that are under him in such order as God prescribes this is the Rest as well as the Labour of rational Souls in this life a pleasure and honour as well as a taske But sin is such a burthenous Tyrant and oppressor that it makes the sinner imploy his reason made to serve know love and enjoy God It makes him imploy this reason in the drudgery of covetousness in the brutishness of lusts and sensuality in the devillishness of malice envy revenge pride and ambition His reason was given to study God and his Will to please and delight in him here that he may for ever see and enjoy him with mutual complacency to help others to do so by word and deed and who is there that hath not quite unchristian'd and unman'd himself but in sober retirement thinks this a work that hath pleasure in it and Rest as well as Labour But sin is such a wearisom Tyrant and oppressor that it makes the reasonable immortal Soul that heavenly breath that Image of God a sneaking Pandor to his lusts a drudging purveyor to his belly and appetite a fawning