Gods children and must love God above all as our Father love our Redeemer so much more than all Relations than life it self and its dearest contentments as to forsake and renounce them for ever rather than him Yet we are still exhorted and enjoyned to pass the time of our sojourning here in fear not to fear what Man but God can do unto us To love him as a Father and fear to lose his love by offending him to love the Son and kiss him with reverence lest he be angry to love the Holy Spirit of God and fear to grieve resist and quench him lest we turn his grace into wantonness and make him withdraw his gracious presence that would enable us in holiness and righteousness to serve him without fear of any evil that can befall us so doing or of any enemy that can hurt us and yet to fear him whom we serve as our Lord and King A good Son may fear to incur his Father's wrath by ceasing to be so and yet cry Abba Father Tertullian interprets that of Saint John Perfect love casts out fear of lazy fear that will not go on in the way of grace for fear of a Lion in the way some hazard and difficulties likely to meet him not the fear of Gods wrath possible to be incurred by sin and backsliding but of temporal dangers and persecutions If our love be perfect though with the perfection of sincerity that is habitually prevailing over all other loves 't will cast out such fear and make us lay down our lives for the Brethren to glorifie God and encourage others by the evidence of our faith content to adventure any thing for Christs sake even death it self but sure not the displeasing of God and the torments of Hell that were too prodigal an alms too wild a valour directly contrary to the love as well as fear of God in Christ Charity again casteth out all fear but by degrees as that increaseth so fear abateth If our Sanctification were as perfect for degrees as universal for its parts were our obedience like that of Angels which cannot fail we should need neither hope to encourage our love nor fear to guard it but while it is only in part the best Christians in this state of imperfection may have use of a Deaths Head and make Gods threats as well as promises subordinate means to concur with the principal Buttresses to keep the Building from swerving while the foundation of Faith and Love keeps it from sinking Fides spes tuta si cauta secura si sollicita Tert. Fear makes our love reverent our hope wary our faith discreet If the Sails be too full they may endanger us as much as a Rock for Fear as a Rudder guides and steers our Faith and Hope between the gulph or sands of Despair and the rock of Presumption or proud Security Serve we the Lord then in love but in fear too and rejoyce unto him with trembling as David speaks fear him as Lord love and rejoyce in him as Jesus yea and fear him as Jesus too fear to offend so gracious a Saviour to vilifie and hazard such precious Salvation sit timor innocentiae Custos saith St. Cyp. ut Deus qui in mentes nostras clementer influxit in animi hospitio justâ operatione teneatur If God hath entered into our hearts through his Son by his Spirit let us be glad and rejoyce in his presence for thankful joy is his entertainment but let fear keep the door that nothing enter that may displease so holy a presence Aiunt quidam saith Tert. se salvo metu vel fide peccare some say they can venture on sin without any prejudice to faith or fear sic ergo ipsi salvâ veniâ detrudentur in Gehennam dum salvo metu peccant so shall such who say and do so be thrust into Hell without any prejudice to God's mercy or Christ's merit and intercession Whether we consider the infinite eternal worth and weight of this Rest the intolerable endless troubles of missing it or the absolute necessity of hating and shunning all evil of loving and following all duties and graces in order to attaining the one and escaping the other Whether we look upon the weakness inconstancy treachery of the flesh within us or upon the variety of temptations alluring and terrifying us from the world without set on by the Devil with all the vigilance of subtil malice or on the shortness or uncertainty of the time wherein this Rest must be secured or lost for ever Whether we look on the love and infinite mercy of God in offering purchasing inviting drawing us to this Rest at such a price by such powerful obliging variety of means or motives or on the deceitfulness of mans heart willing to think the conditions of it fewer and easier than they are and to satisfie it self in the hopes of it on an outward profession a speculative faith or a partial obedience Or lastly whether we consider the possibility of falling away through sloth or impatience from the sincere repentance and faith love and obedience which was begun All and every one of these call for an humble watchful fear and godly jealousie over our selves solicitous cautions and diligence lest we fall short of it Take heed then of thinking this fear of missing it either unnecessary or unbeseeming Christian Professors or true Believers since many Professors are no true Believers and they that are may cease to be so unless they watch and pray assiduously and work out their own salvation with fear and trembling Look not upon it as too slavish for Persons regenerate and Children of light since sure it is that the Spirit of God and the holy Apostles made choice of no Arguments but such as were fit to be made use of by Christians and the motives of fear are more than once the Arguments they chose even to those who had been made partakers of Christ and were of the House and Family of God such as had received the Kingdom that could not be moved Heb. 12.28 Who yet are there exhorted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have Grace or to hold it fast by making an humble diligent use of that pretious Talent Or if you will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be thankful to God the munificent donor of such a benefit and this duty raised to the height to the serving of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether that refer to the Persons and signifie serving with cheerful alacrity for fear and chearfulness are very consistent the former the Guardian the Conservator of the latter Or whether it refer to God as we render it serving him acceptably with reverence and godly fear you have still in this Apostle the motives of fear annexed to this duty for our God is a consuming fire 'T was wisdom then and sober piety in him that said He would not leave his part in Hell meaning the benefit he found in meditating on God's threats as well
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
of Rebels the riotous assemblies of gluttons and drunkards they must be ready and forward to go to the place where Gods honour dwelleth where his word and Sacraments are dispensed to the house where the Widow and Fatherless inhabit If the wicked perverse sinful foot be cut off and the holy charitable foot be left thee to carry thee to thy duty towards God and Man what hast thou lost but the disconsolate walk of a wilderness amongst briers and thorns and serpents the path of dismal darkness and death and error where no Rest is to be found For that of truth light and life and eternal happiness Last of all we must be sure to keep the heart for God that of all the rest he chiefly expects without which the putting out of the Eye the cutting off the hand and setting a watch over our Tongue and offering up our dearest and only Isaac in obedience to Christs Command will be thought but an Hypocritical mockery of God who knows the heart and cannot be mocked My Son give me thy heart Prov. 20.26 That he asks and that he will have and surely no Son will withhold that from his Father The heart is the Throne of the great King where he sits and rules the whole Man this is the most holy place of the Temple where the Spirit of truth and holiness inhabits and therefore he that gives him not this gives him nothing that he will accept or that will make for our everlasting Rest If the heart be first presented the rest will and must follow a wise and holy Tongue a diligent and liberal hand a watchful and attentive Ear a wary foot obedient sober chast flesh will not stay behind but will all conduce to the carrying us on in peace to this desired Rest Every part and member of the body looks to be at Rest and in perfect happiness in Heaven and therefore every part must look to praise and glorify him on Earth 't is not enough that the Tongue be holy and chast if the hand be covetous nor that the Ear be diligent and attentive at holy duties if the Tongue speak not and the hand act not according to what the Ear heard Every member must do its office the head was made to know God the heart to love him the Tongue to praise him the feet to follow him wherefore withhold no part from him remember he made the whole Man and redeemed the whole if any thing be withheld no Rest no happiness to be expected 't is in our choice whilst we are here what we will do and which we will chuse whether to take part with Satan whose work it is to destroy us or come when Christ calls us to him who will assuredly save us one of these we must do there 's no neutrality between both either we must be the Members of Christ the Children of God and Heirs of Heaven or else we must be the Children of Satan and Heirs of intolerable endless condemnation Remember the dreadful misery of their choice who take hell for their portion and remember that a short delight here unrepented will cost a lasting sorrow hereafter Shall the Son of God become the Son of Man to present us unto God his Father to give us eternal Rest and shall we refuse and flee from our own happiness and become profoundly miserable in despight of all his mercy and tender care over us If Christ say Come unto me all ye that are weary and heavy laden and I will give you Rest Shall we stop our Ears at this gracious call of Christ and continue in wilful sins What do we else then but knowingly prefer the whispers of Satan before the loud cries and calls of Christ We chuse hell and death and the company of infernal Spirits before Heaven and life and the Society of Saints and Angels If we refuse to come now when Christ calls us at the last day he will refuse to receive us If we appear with hearts filled with iniquity and hands full of blood with feet that walked in the counsel of the ungodly and stood in the way of sinners he will not know us for his Children having lost his Image in which we were made he will say unto us Depart from me ye cursed I know ye not But if we carry with us the resemblance of our Maker that Image and likeness of him which he once stamped upon us if we can present him with a wise and pure heart if we can lift up unto him holy hands if we can see him with chaste Eyes and if our feet have walked in his Commandements and trod his Courts if our feet have stood in thy Gates O Jerusalem then shall the Gates of Heaven open unto us then our Heavenly Father will take us for his obedient Sons such as heard his voice and such as shall hear it again when he will say Come ye blessed of my Father inherit the Kingdom prepared for you from the begining of the World for I was hungry and ye fed me in Prison and ye visited me c. All the Sons of God from the first born to the last are all heirs to a Kingdom all his invitations are to a Crown his Sons are inheritors of those joys which fade not away and of that Rest which never shall have end Whereas the sinful Person 's immoderate desires of the things of this World are but his torment till he be satisfied and then his satisfaction is his torment because there 's no Rest nor quiet in it and proves so much less than his expectation Thus is the restless sinner always sick one while of too much another while of too little now of loving then of loathing now of want then of satiety for he never ceaseth to want till he cease to desire and Man is always desiring either the presence of somthing he cannot have or the absence of somthing he cannot remove or else the continuance of somthing he cannot keep Hence the sinner appears to be as the Prophet Esaiah speaks Isa 57.20 Like the troubled Sea when it cannot Rest whose waters cast up mire and durt The Winds within him and the Waves and Tide without him give him no Rest and when his delights are at the highest floud they do bring him the sad news of an approaching ebb Ask but the unclean Adulterer and let him tell you what Rest and Peace he finds in his vice compare but his short pleasure with the tormenting fire of his lusts joyn'd with the worm of his guilty conscience Have but patience to look upon him in his nasty diseases and rotten bones his wasted flesh as well as estate for that is often the event always the hazard and he will have little to boast of but will find himself really to endure more misery in the way to eternal death than many a holy chast Christian finds to eternal life Ask the Glutton or the Drunkard whose highest thoughts are for the cloying not satisfying
no true Rest to be expected But our pretenders to the Spirit who call the Scriptures a dead letter boast of new inspirations and endanger greatly the bringing in confusion amongst Men and disturbances into States and Kingdoms the Governours whereof having no other authority than what is either founded or agreeable to the word or will of God it will still be in the power of each pretender to deliver Oracles out of his own breast as the immediate dictates of Gods Spirit quite contrary to the safety and interest of that Government which any where is or may be established And so the peace of Kingdoms must be as uncertain and changeable as the phansies of Men and the Laws as alterable as Testaments are while the Testator lives every illuminate breast pretending to come like Moses from God in Sinai with new Tables of divine Commandements which must abolish and exclude the old but it is our great comfort blessed be God that the publick Doctrine established in the Church of England is at this day such that it is not chargeable with any one thing contrary to any part of that duty which a Christian owes either to God or Man Let these pretenders consider what the Apostle saith 1 Cor. 12.7 The manifestation of the Spirit is given to every Man to profit withal As if he should have said let no Man pretend to the Spirit for any other end or purpose save for what it was given and that was not to procure himself glory not to separate from his Brethren not to pride and puff up himself by despising and scorning others but to advance the glory of God and promote his own and others salvation If what thou hast or pretends to have be given the honour is the givers and the receiver must give an account how he hath used what he hath received Now in order to the procuring this eternal Rest there are indeed in the Church several gifts in several men different Offices and divers operations which look at first as if they proceeded from several principles and tended to division but as all this variety tends to unity so all indeed proceeds from unity Unity in Trinity one and the same God truly distinguisht into three Persons but always united into the same God-head But what Rest may those Men expect who dig at the foundation of our Religion and stick not to deny that blessed Trinity into whose worship and in whose name we are Baptized The name of the Father the Son and Holy Ghost To which three Sacred Persons we so often say Glory be to the Father and to the Son and to the Holy Ghost These are the Three which said to each other when they made Man Gen. 1. Let us make Man after our Image in our likeness These are they which manifested themselves at our Lords Baptisme joyning again to renue that Image in which we were made The Father in the voice the Son owned by that voice the Spirit in the Dove abiding on him These are that Holy Holy Holy to whom the Seraphims in Isaiah under the old Testament gave all glory These are they to whom the Angels and Saints in Heaven sing that Anthem of praise in the Revelations This is the sum of Christian Religion and that which brings Rest and peace eternal to all that well understand and receive it And therefore the Council of Nice ordained that the Literae formatae or Commendatory Letters which were the solemn warrants of entertainment and hospitality between Christians should be subscrib'd by these Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting the Trinity and their faith who carried those Letters There are three saith St. John that bear record in Heaven the Father the Word and the Spirit and these three are one and the same God blessed for ever One Essence according to what our Lord hath said I and the Father are one Thus to believe highly concerns us all because of all errors none so pernicious none so intolerable as those which concern the first fountain whence all things flow and the last end to which all things tend Derive all from the blessed Trinity ascribe and refer the glory of all to the blessed Trinity and then we shall come to enjoy him in blessed rest and happiness whom we thus believe adore and honour St. Paul tells us 1 Cor. 12.8 That there are diversities of gifts but the same Spirit differencies of administrations but the same Lord diversities of operations but it is the same God that worketh all in all This should stand as a great argument of Unity and Charity amongst our selves Humility and Thankfulness to God who hath made us partakers in several measures and degrees of these gifts these administrations these operations that though our gifts and places and works are very different and unequal yet they come all from the same Spirit Lord and God who wisely governs and orders all things by his Council here below The Apostle tells us v. 8. To one is given the word of wisdom a special ability of understanding To another the word of knowledge to interpret the mystical senses and veiled meanings of holy Scripture To another Faith or a firm belief to work all miracles To another the gift of healing a peculiar power to cure diseases without the help of Physick To another the working of Miracles such as was the delivering Hymineus and Philetus to be afflicted by Satan the striking Elymas blind and Ananias and Saphira dead To another diverse kinds of Tongues the gift of speaking several and strange Languages which he was never taught And all this worketh that one and the same Spirit who divides his several gifts to several Men according to his good pleasure Other Scriptures tell us the same as that of St. Matt. 25.15 The Master of the house gave to one Servant five Talents to another two to another one to every one according to his several ability He gives such and so much as he sees every Man is fit to make use of to Gods glory and the Common good Thus God will shew himself both a free donor and a wise disposer of all things For if one Man should have all abilities and others few or none of any worth the World might seem to be guided either by blind fortune or fatal necessity but now that Men have their several Offices and their several abilities by which they are each fitted for anothers service and all for the beauty and benefit of the whole frame the hand of divine providence appears in the disposing of them God would have Men take notice of their gifts and of their defects that by the one they may learn humility and by the other thankfulness For if any one had all parts he would be too proud of his perfections and begin to think he needed not the supply of Gods farther favours who had so much of his own already Again if any Man were destitute of all Gods gifts and mercies he would want
powers Kings themselves are twice called by this very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ministers of God Rom. 13. The Angels are called Ministring Spirits yet are still Principalities and Powers Thrones and Dominions Nay our Lord himself whilst he was yet on Earth in the form of a Servant is called by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Minister of the Circumcision for the truth of God This must teach those in this high place humility and diligence but others it must teach obedience and thankfulness to esteem them highly for their works sake to obey them that have the rule over you and submit your selves because they watch for your Souls as they that must give an account He that desires the Office of a Bishop desires a good work saith St. Paul Good indeed and a work indeed To govern and guide so many flocks and their Pastors with zeal to God and Charity to Man with unwearied patience and humility without corruption or partiality through favour or fear of high or low small or great poor or rich to govern and teach wisely and diligently to look so carefully to ordination that all the truth and none but the truth be constantly preached and the service of God be constantly performed with all reverence free from prophaness with all purity free from superstition That the Sacraments and discipline of the Church be administred in their power and beauty all this is a work indeed as full of labour and care as of honour Even the lower Administrations those of Presbyters and Deacons have not they their work too They have sure in their several places enough to spend their time and Spirits wholly in if they do their duty The Presbyter hath a great share of all The Bishops work is in a great part committed to him and would the People make that use of Gods Ministers which their Eternal Rest and Salvation requires it would quickly be found that preaching were not half of the Ministers work and care And yet Preaching is no small work To instruct clearly in all the Mysteries of Faith to exhort earnestly and affectionately to all the duties of life and practice to convince so many numerous errors as daily arise to rebuke and reprove so many sins and sinful Persons without fear of the great or the many to comfort the feeble minded to humble the haughty to stir up the slothful and temper the furious to uphold the falling and relieve the wavering and reduce the wandering to stop the mouths of so many and subtil gainsayers from the Atheist to the Schismatick from the Prophane to the Superstitious to clear those Obscurities to answer those difficulties remove those scandals which so many Men in weakness or wilfulness are subject to and to second all this with a life unblameable this certainly is a work of great variety study and pains and yet a work so necessary it is that better for us we had no gifts nor Ministry at all than not to perform it and the more it behoves the rest of the World not to hinder not to discourage not sacrilegiously to rob not to perplex us in this our work but to strive to make it as comfortable to us and as fruitful to your selves as you can seeing the end of these Ministeries these services these works the end of all our labour is to bring you to endless Rest All our abilities all our gifts are from the same Spirit all our works are wrought by the same Lord who worketh all in all that is well wrought both in him that writes and him that reads both in him that speaks and him that hears in him that is governed and in him that governs if this be so let us banish all pride If our gifts and places and works be never so high never so many Envy if our gifts and places seem never so few and low for what are the highest amongst us but the instruments and servants of this supreme donor and mover receiving all from him accountable for all to him And how can the lowest and meanest murmur or object any thing against it since they that have the lowest and meanest have it a gift and could not challenge it as due but have it by the wise disposal of that Lord whose wisdom knoweth what is fittest for each and whose goodness bestows that which is most fit and the meaner or less gifts and places any one hath the more easily is both his work and his account Away then with haughty Pride or mutinous Envy Let not one say with repining regret I am slow in apprehension weak in memory shallow in judgment whilst others are quick tenacious and solid I have neither wealth to buy voluminous Authors nor arts nor parts as others have to dive into those difficulties and obscurities and gain a clear solution of them as others have Nor let others say in haughty contempt of their inferiors or meaner Brethren how mean are such and such compared with me in graces and places I can lead my amazed Auditors whither I will with my eloquent Tongue whilst others freez in their Pulpits and tire their Auditors into wearisomness and drowsiness But let the one and the other say These are gifts freely bestowed where it pleaseth the giver and who shall say unto him what doest thou with thy own He owes nothing to any who can demand any thing of him as his due He is the supreme Wisdom who shall direct him in his Counsel where and how to dispose and bestow his gifts The supreme Lord who shall command him where and how to dispose and order his Administrations He is the only Almighty God who shall accuse his work of weakness or defect Let the lowest and meanest remember to say Though God hath denied me this or that which others have yet hath he given me something which others want He hath not given me an high place but he hath given me that retirement and safety of which those that are in high places are bereaved He hath denied me promotion but given me that health which they that are preferred before me would willingly purchase On the other side let those that have highest gifts and places say to themselves Why should we boast of our Lords bounty and not rather tremble to think of ascribing that to our selves which is his free gift and dispensation least he take it away when he sees it abused or if he continue it condemn us the heavier for being unthankful Since it is thus ordered by the wise disposer of all things let one and the other remember that all are the Spirits Almsmen in their gifts The Lord's Ministers in their Offices Gods Workmen in their works and thus when every one shall be contented with his Talent each one shall find peace and quiet and Rest within him here and be qualified for eternal Rest hereafter The World hath many pretenders to this Rest and those so contrary one to another that their very pretences to