The Practical Sabbatarian, Chapter 23
CHAP. XXIII. We muſt not onelyonly meditate on the God of the Sabbath, but on the Sabbath of God, in the morning of his holy day.
HAving thus far treated on the firſt glorious object of our Sabbath meditations, (viz.) Tbe God of the Sabbath, Gen. 24. 63. Paradiſus eſt locus beatorum, locus nobilior et eminentior. Alap.I now come to the ſecond head of meditation, (viz.) The Sabbath of God, and here is fair Champian for meditation to travel over. Indeed the Sabbath is a garden for meditation to walk in, it is like Iſaac's field into which he went to meditate; it cannot but be an inferiour Paradiſe for meditation to delight it ſelf in, and to open our way into this Paradiſe, where there is no flaming ſword to keep us out, Gen. 3. 24. We will firſt caſt our tye on the ſeveral ends of the Sabbath. God hath many rare and ſacred ends in giving us this ſeventh part of every week for converſe with his divine ſelf, and for tranſacting the affairs, and concernments of Eternity.
There is a general and univerſal end of the Sabbath, Creatio eſtopus mirandum, et ſtupendum. Dr. Jun.which refers to all mankind, and relates not particularly either to the Jewiſh, or to the Chriſtian Church, (viz.) To preſerve the memory of the glorious work of the Creation; And indeed this work was moſt illuſtrious, and in it many things were diſcovered:Pſal. 90. 2. foreign Philoſ.
Firſt, Gods Eternity, who was before all things, Pſal. 90. 2. Yea, before time it ſelf, in which all things were created.
Secondly, In the work of Creation, we may take notice of the Self-being of God, who being before all things, gives being to all things, and muſt neceſſarily be of himſelf.
Thirdly, In this great work, we may diſcern the overflowing Iſa. 37. 16. Iſa. 40. 28. Iſa. 45. 12, 18. Iſa. 51. 13. Jer. 14. 22. Jer. 27. 5. Jer. …2. 17. Jon. 1. 9. Rev. 4. 11. Pſal. 33. 6, 9.bounty of God; for nothing could move him to create a world, but his own goodneſs; that there might be a Ciſtern to receive the ſheddings of an overflowing fountain: beſides how hath God furniſhed and ſtored the world with all variety of furniture for the uſe of his Vice-Roy, Man?
Fourthly, In this ſtupendous work of the Creation, we cannot but acknowledge Gods infinite power, who by his word alone created the vaſt bodies of the Heavens and the Earth, and all the numerous hoſt of them.
Fifthly, In this miraculous work, we may admire his Inter omnia beneficia dei memoranda, primum et praeci…um eſt benefi…ium creationis, quod commemoratur in ſanctificatione Sabbati. Aquin. Prima Secundae, Queſt. 100. Artic. 5.tranſcendent Majeſty, in that magnificent Pallace of the Heavens, which he hath prepared and furniſhed for himſelf, where he ſends forth his light, and makes it his covering, and the clouds are his triumphal Chariots, Pſal. 104. 2, 3.
Sixthly, In this great work is manifeſt Gods abſolute perfection in imparting to the creatures all their ſeveral perfections, which muſt needs be in a far more eminent degree in him who gave them. And indeed this illuſtrious work, is the ſtrong motive to all Gods Creatures, to Adore, Worſhip, Love, Fear, Serve, Reverence and Obey this great Jehovah; and to Depend, Reſt, Truſt, and ſubmit themſelves to him alone.
But the glory of this work of Creation will yield a more amazing ſplendor if we look on it,
In its Antiquity: It is the moſt ancient of all Gods viſible works, Deut. 4. 32. Mat. 13. 19. Rev. 3. 14. and that In principio de…reavit, &c. In hac voce, non Authorem tantùm, ſed exordinum mundi judicat Moſes. Par. Gen. 1. 1.which is moſt ancient is moſt honourable, Jer. 18. 15. Dan. 7. 9. This great and ſtupendous work is now ſome ſix thouſand years ſtanding; it is the primitive eſſay of his power who is the ancient of days; Time ſeems to ſhed a Veneration upon it. The firſt Creation was the Cradle of the world, its infancy, which nothing did precede but the Being of a God who is from all eternity.
In its univerſality: The work of Creation is the moſt general and extenſive of all Gods works, extending to Angels, Men, Sun, Moon, Stars, nay, to the Sparrow on the 1 Kings 4. 33.houſe top, to the fly in the air, and to the hyſop on the Wall; it tranſcends the bounds of Solomon's Philoſophy, to give us a Tract of all the Vegetables, the Bruits, and Rationals Bonum eò melius quò communius.which God created when he ſet upon this glorious work. And here that politick axiom is moſt true, That which is good, the more general, the more grateful; And therefore Philo the Jew in his Tract of the Workmanſhip of the World, ſtiles the Sabbath which is the Feſtival in Memory Phil. ſuo de Opiſicio Mundi.of the Creation, a Feaſt not of one people, or of one Region, but the univerſal feſtivity of all Nations, which Feſtival alone deſerves the name of popular.
In its goodneſs and untainted purity. God at the firſt created all things very good, perfect, pure, and excellent; Gen. 1. 31.Nay, man himſelf after his own image, in holineſs, true righteouſneſs, Gen. 1, 25, 26.integrity, and perfection without ſin, corruption, Eccl. 7. 27.or obliquity. The work of Creation at firſt was wholly unblemiſhed, Eph. 4. 24.there was no wrinckle upon the face of the Univerſe, every creature was fair in its kind. Mans ſin put poyſon into the Toad, put rage into the Wolf, put Briers and Gen. 3. 17.Thorns into the Earth, put ſpots into the Moon, nay withering into the flowers of the field, and decays into the Omnes creaturae vehementem averſionem habent, it… ut ſi haberent ſenſum gemerent ut parturientes, i…l que ab exordio mundi, & lapſus hominis uſ que nunc.trees of the forreſt, and veiled the face of nature with the black veil of uncomelineſs: And that the whole Creation groans, as the Apoſtle affirms, Rom. 8. 22. it is from thoſe ſick fits and diſtempers which mans ſin hath caſt it into: When the air infects us, the heat and the cold doth annoy us, the earth diſappoints us and yields no increaſe, from whence is this vanity? Even from our ſelves, from ours and our firſt parents ſin. Man in ſinning commits two evils, as the Prophet ſpeaks in another caſe; he preſſes God, Amos 2. 13. Jer 2 13.And he burdens the creature, nay alters the world from its primitive lovelineſs, when beauty was the taking bluſh of every Being.
In the rarity and eminency of ſome creatures more eſpecially: How glorious are the Angels, thoſe Courtiers of Heaven, 1 Kings 13. 18. 1 Kings 19. 5. Dan. 6. 22. 2 Chr. 32. 21.thoſe friends of the Bridegoom, mans elder Brethren, Pſal. 5. 8. Thoſe Chariots of God, Pſal. 68. 17. Thoſe Guardians of believers, Pſal. 91. 11. who are decked and adorned Quid murmuras caro miſera? quid recalcitras quid omninò invides? ſi fueris corpus humilitatis, reformabit idem Artif…x, qui formavit. Bern.with excellency, who excell in ſtrength, Pſal. 103. 20. who excel in holineſs, Mark 8. 38. who excel in all the fruitions of joy and happineſs, Mat. 18. 10. Rev. 5. 11. Rev. 7. 12. who excel in ſplendor and glory, Luke 24. 23. And how glorious was the humane nature of Chriſt, how ſpotleſs, precious, pure, chryſtaline, yet a creature; His ſoul how undefiled, Heb. 4. 15. His body how glorious, Phil. 3. 21. How did the divine Nature glorifie the humane in its ſtupendious and grateful acceptation of it? I might adde, how glorious is the gliſtering Sun, the amiable Moon, the twinkling Stars which put the night out of its blackeſt melancholy? Let onelyonly this be ſubjoyned, that without the work of Creation, there could be no work of Redempti…n… the chief end of which is, to reſtore us to that felicity, happineſs, and enjoyment, which man in his firſt Creation both did, and (had he perſevered in that eſtate) ſhould have enjoyed and poſſeſſed. Now one principal end of the Sabbath, Gen. 2 ….is to commemorate this glorious work, that as God when he had finiſhed it, took up his reſt, Gen. 2. 3. So man, when he beholds it, ſhould take up his reſt, and keep a weekly Sabbath to the Lord.
There is a political end of the Sabbath, viz. The refreſhment and recreative breathing of the outward man, a relaxation …ùm deus ſex d…r…m ſpacio … abſoluiſſet, ſepti…um diem quiete ſuâ ſanctum reddere voluit. Riv.of the body from the pains and toil of the week; and therefore the Sabbath is called a reſt. It is ſaid of God himſelf, that on the ſeventh day he reſted and was refreſhed, Exod. 31. 17. And how much more doth poor man ſtand in need of reſt and refreſhment? Death indeed fairly unpins our tabernacle of clay, folds it up and lays it in the grave, but too much labour tears it down; mans body is taken down Pſal. 116. 7.by death, is thrown down by too much toil, therefore the Deus non tantum Creator, ſed & conſervator eſt Creaturarum. Leid. Prof.weariſom labours of the week muſt be allayed by the reſt of the Sabbath. The very name of a Sabbath ſignifies nothing but reſt, ſtrongly to argue, that that holy day was appointed for mans relaxation from the hurries of the world, and the ſweats of the week. The Sabbath is a reſt to the body and Requieſc…mus in Sabbato, ne continuis laboribus fatigemur et eorum remiſſione feſſ… membra leventur & vires reficiantur.a revival to the ſoul, the bodies eaſe, and the ſouls enjoyment; the outward man on the Sabbath recovers ſt…ength, and the inward man receiveth Chriſt: Our exhauſted ſpirits on Gods holy day are ſweetly recruited, and our importunate ſouls are rarely anſwered, they then prey upon a Chriſt offered in the Goſpel. Pla…o obſerves, That the Go…s willing to recrui… mankind over-toiled with labour, in pity have appointed feſtival days for their eaſe and relaxation. Thus that Heathen Philoſopher gives in his verdict to this particular; Dii genus hominum laboribus preſſum miſerati propter remiſſionem laborum ipſis ſtatu…runt ſolennia F…ſt…. Plat. lib. 2. de legib.Indeed Gods bleſſed Sabbath ſhores up a piece of clay, and it builds up a pie…e of eternity, the precious and the immortal ſoul. The Sabbath is the bodies friend, and the ſouls foſterer; the bodies reſt-time, and the ſouls term-time. Thoſe words of God, Deut. 5. 14, 15. That thy man ſervant, and thy maid ſervant may reſt as well as thou, and remember that thou waſt a ſervant in the Land of Egypt, are very emphatical, and intimate to us, that one neceſſary end of the Sabbath Deut. 5. 14, 15.is reſt; and that not onelyonly for governors of Families, who happily need it not ſo much, but alſo for ſervants; and they which have taſted of toil and bondage will eaſily allow, reſt to others.
There is an aeconomical end of the Sabbath, viz. That the whole family be taken off from their cuſtomary toil (as Exod. 20. 10. Nec Pater familias nec ejus familia nec animalia domeſtica nimiis laboribus perdenda ſunt, ſed uno die intra ſeptiman…m quiete fruantur à laboribus. Zanwas ſuggeſted ſomewhat before) and labour, and enjoy a ſweet vacation for their communion with God. On this holy day the governor is to ceaſe from his ſecular over-ſight and uſual labour, the children are to ſuſpend their daily employments, and the ſervants are to lay aſide their accuſtomed ſweat; and the Poſterity of Adam is now neither to dig, nor delve, and to get his living by the ſweat of his brows. This day the Ox muſt ot toil at the plow, nor the Aſs groan under his burden, nor muſt the ſtranger be diſturbed in his pleaſing repoſe. Thomas Aquinas obſerves, In obſervantiâ Sabba… ſ…nctifi…atio eſt finis, prae…m eſt c…ſſ…re ab …ere ſ…rvili. quin. ſecunda ſe…undae quaeſt. 122.The level of the fourth Commandment aims at holy, reſt and a full ceſſation from ſervile and ſecular labours. And Muſculus takes notice, That in caſe of Religion there is no difference between the Maſter and the Servant, between the Parents and Children; but all diſtinctions of Sexes, and Degrees, and Relations is quite taken away, and the ſame Law for the Sanctification of that holy day indifferently involves and includes Communi ſ…nctificandi Sabbati lege conſtring…ntur omnes ex aequo, Herus, Servus, Pater, Laberi, Mas et Faemina; ſuperiores & inferiores. Muſc. Deut 5 14. Ʋt familia quief…eret. haec habes ad Charitatem.all. The obſervation of the Sabbath reaches him who grinds at the Mill, as well as him who ſitteth on the Throne. Then the whole family muſt be built up in their moſt holy faith, as the Temple was in its Magnificent ſtructure without noiſe of ax or hammer, 1 Kings 6. 7. without interruption or noiſe of worldly and ſecular labour. A learned man thinks it is agreeable to the Law of charity, that Children and Servants ſhould be call▪d off from their ſervile employments upon the Lords day, their ſouls requiring as much care and attendance as the ſouls of thoſe who move in a higher ſphere, and take the upper ſeat in the houſhold and family.
There is an Eccleſiaſtical end of the Sabbath: we are then to be converſant about thoſe things which belong to the Finis ſecundus Sabbati, eſt Eccleſiaſticus, eò quod cirea dei cultum, et meditationem divinorum operum verſatur; Omnia enim ea quae ad veram pietatem, et verum dei cultum pertinent in hoc ſacro otio peragi debent. Hoſpin. Oſtendit Deus diſcrimen inter labores externos, et inter illos pietatis, et cultus Divini in quarto praecepto. Ger.Church of Chriſt; we are to attend upon the worſhip of God, to meet with the people of God, and to refreſh our ſouls with the Ordinances of God. This day is a time for the Church, not the Change; it is not the fair of the body, but the Market-day of the ſoul. The things to be agitated this day are of another nature than the affairs of the week: Now we muſt not mind our coffer, but our Chriſt; not the meat which periſheth, John 6. 27. but that which endureth to everlaſting life. God gives us the ſeventh part of the week to trade for Heaven, to dig for grace, to ſue out our pardon, to ſtrike high, and look after an intereſt in a Mediator, to lay up for eternity, and to mind our part in Canaan above, in the Countrey to come. Now muſt we dreſs the Garden of our ſouls, Gen. 2. 15. Now we muſt drive furiouſly, 2 Kings 9. 20. for a Crown of glory: Now we muſt purſue the unſearchable riches of Chriſt, Eph. 3. 8. The affairs of the Sabbath are not civil, but Eccleſiaſtical.
There is a Chriſtian end of the Sabbath, viz. That it may be a note and badge of our profeſſion. In the Primitive times the Pagans uſed to queſtion the Chriſtians upon this interrogatory; Haſt thou kept the Lords day, and the anſwer Beati martyres in judicium vocati, et à proconſ…le interrag…ti, num Collectam feciſſent, aut Dominicum egiſſent? Voce ſaepius repetitâ reſpondont, ſe Chriſtianos eſſe, Collectam Dominicam, et Dominicum congruâ religionis devotione celebraſſe, quia intermitti non poteſt. Baron.commonly was, I am a Chriſtian, I dare not intermit it, for the Law admoniſheth me of it; namely, the Law of God, of Chriſt, of Chriſtianity, which anſwer coſt many Chriſtians their lives, the laſt drop of their deareſt bloud. Never were two truths more deeply dyed in the bloud of Martyrs, than the Lords Day, and the Lords Supper have been; the one under Popiſh, the other under Pagan perſecution. The keeping of the Lords day in thoſe Golden dayes of the Church, was the Chriſtians Motto, the Saints Shibboleth, the Martyrs boaſt; and perſecutors frowns could not cauſe them to ſuſpend it, nor the greateſt fury enforce them to renounce it. And the holy obſervation of the Lords day did not only then diſcriminate the Chriſtian from the Heathen, the Church from the world, but it ſtill differences the Saint from the ſinner, the believer from the formaliſt, the carnal Goſpeller from the real profeſſor. The Lords day is the Crown of the Lords people, and their delights in it betray them to be the true Diſciples of Jeſus Exod. 31. 13, 17. Ezek. 20. 12.Chriſt, and wearing this Livery they travel to Canaan, leaving the miſcreant and miſtaken world to read their own doom in Sabbath-prophanation. Not many years ſince the ſtrict keeping of the Lords day was the note of a Puritan, but always in the Church of Chriſt it was the good note of a good Chriſtian.
There is a prudential end of the Sabbath, viz. To preſerve unity in the Church. There is nothing more adorns Non habet dei charitatem, qui non diligit eccleſi… unitatem. Aug.and beautifies the Church, then its ſweet conſent and harmonious unity. Rents are the deformities of a Garment, and Schiſms the wounds of the Church, which both weaken it and make it deſpicable. Auguſtine uſed to ſay, He hath nothing Quantum facinus eſt eccleſiae corpus dilaniare, et dilacerare, contentionibus, et vixis eccleſiae unitas turbatur. Zanch.of the love of God, who loves not the unity of the Church. The people of God are but one flock, Luke. 12. 32. One body, Eph. 1. 21, 22. One building, Eph. 2. 11. And Diviſions are the untiling and ſhaking of this houſe, the ſcattering of this flock, the wounding and piercing of this body. But nothing more conduceth to the cementing and uniting of the Church of Chriſt, then the Identical obſervation of a day for Divine worſhip; that on the ſame day all the Habemus unum Dominum, unam fidem; quid reſtat ut tot vinculis alligati, immò uniti, antemus, colamus, et ſervemus hanc ſpiritus unitatem.prayers of the whole Church ſhould meet at the ſame Port, and all their ſighs ſhould blow to the ſame harbour, nay, all their ſinging of Pſalms ſhould make up the ſame Quire, that the univerſal flock and people of God ſhould at the ſame time be bending their knees to the Almighty, lifting up their hands to heaven, and be unanimouſly engaged in the ſame acts of holy worſhip. All this ſpeaks the ſtrength and excellency of the Chriſtian Church. As the death of Chriſt is the ſame price and ranſom, ſo his Reſurrection authorizeth Deus pluris▪ facit preces in eccleſia quàm domi factas; non ob locum ſed ob conſiderationem multitudinia fidelium, Deum communi conſenſi… invocantium. Riv.the ſame day for worſhip to all his Saints, and to all Chriſtian profeſſors in the world; that all who own the Goſpel, may, with one accord at the ſame time meet in their addreſſes to the Throne of grace. Should one part of Gods Church obſerve one day for Divine worſhip, and a ſecond part another day, another part a third ſeaſon, this double inconveniency would ariſe.
Firſt, This would be a perpetual fountain of Controverſies and feuds in the Church of Chriſt, and his ſeamleſs Coat ſhould be rent and torn, jars more then Corinthian, 1 Cor. 1. Pſal. 87. 2. Exod. 14. 7. Jude 5. 28.21. would diſturb the peace of Sion, each party ſtrugling to put the faireſt character upon its own obſervation: There would be more than twins ſtriving in the womb of the Church, and in ſuch digladiations and conteſts the Spouſe of Chriſt ſhould not eſcape woundings and ſcars of hurt and diſgrace. How did that needleſs Controverſie about the obſervation of Eaſter tear the Eaſtern from the Weſtern Church, and made the gap ſo wide, that the Chariots of the moſt malicious enemies might have drove in at the breach; much more controverſies about the weekly day of divine worſhip would beget implacable factions; and Armies divided, are as good as routed.
Secondly, Should ſeveral dayes be weekly obſerved by ſeveral parts of the Church; ſome of theſe would fall in, and be co-incident with the Jewiſh or the Turkiſh Sabbath, or elſe with the ſolemn dayes of the Paynims and Heathens, Eph. 4. 3.which would be an unhappy blending; that Satans proſelytes, and Idolatrous worſhippers, and Chriſts Diſciples Corporibus licet diviſi, et diſparati ſ…mus, mente t…m…n et anim…, conjuncti, uniti, et quaſi unum ſimus. Alap.ſhould all keep the ſame day for a feſtival, and ſend up their different notes at the ſame time, which would be a very diſtaſtfull miſcellany and confuſion. For the prevention of theſe inconveniencies, the Lords day is the Churches weekly jubilee, that the followers of the Lamb might ſerve their dear Jehovah in the unity of the ſpirit, and in the bond of peace, all obſerving the ſame day, in the ſame worſhip, to the ſame God.
There is a ſpiritual end of the Sabbath: And this, as Hoſpinian obſerves, is the moſt ſublime and ſeraphical end. On Finis tertius Sabbati, ejus otii eſt ſublimior, eſt verè ſpiritualis at que adaeternam hominis ſalutem propior ac…edit. Hoſpin. foreign. Ignat. ad Magn.the Sabbath, the ſoul takes its flight towards heaven, purſues life and ſalvation, and is upon the wing towards its center above. The Sabbath day is our transfiguration day; then more eſpecially we are upon Olivet with Jeſus, Mat. 17. 1, 2, 3, &c. It was a worthy ſaying of Reverend Biſhop Joſeph Hall, not long ſince deceaſed; Gods day, ſaith he, calls for an extraordinary reſpect. The Sun ariſes on this day and enlightens it, yet becauſe the Sun of Righteouſneſs aroſe upon it, and gave a new life to the world on it, and drew the ſtrength of Gods moral precept unto it; therefore juſtly do we ſing with the Pſalmiſt, This is the day which the Lord hath made, &c. Now let me forget the world, and in a ſort, my ſelf, and deal with my wonted thoughts, as great men uſe; who ſometimes in their privacy forbid the acceſſes of all Viſitants: Prayer, Hearing, Meditation, Reading, Preaching, Singing, are the proper buſineſſes of this day, and we dare not beſtow the time of this day on any work, or pleaſure, but what is heavenly. Let Superſtition be hated on the one hand, and Prophaneneſs on the other; but we ſhall find it more hard to Eſt Sabb…tum ſpirituale, quo à corruptae cornis n…ſtrae operibus feriamur, ac deum in nobis operari ſinimus. Gerar.offend in too much Devotion, but moſt eaſie to offend in Prophaneneſs. Indeed the whole week is ſanctified by this day, and according to our care of this day, will be the bleſſing on the reſt; thus far this Holy and Learned man. The Jewes call the Sabbath, the ſecret of the living Lord, and ſome give the reaſon, becauſe God keepeth a perpetual reſt in himſelf; and we obſerving an holy reſt, we become moſt like to him: foreignmay not another reaſon be annexed? Becauſe the pious ſoul is then in ſecret with God, tranſacting the affairs of another Pſal. 25. 14.world, and enjoying that ſecret delight which the world knows not of, and feeding on that hidden manna, which Job 23. 12.is the dainties of the Saints onelyonly. God verily gives us this day for ſ…ul work; then we hear the word which is the food of the ſoul, Job 23. 12. then we purſue greater meaſures of grace, which is the beauty of the Soul; then we look after th… Mat. 13. 47, 48.pearl of price, the Lord Jeſus Chriſt, which is the riches of the ſoul; then we poure out our prayers, which Mic. 6. 3. 2 Pet. 1. 19.are the …ent of the ſoul; and then we follow after ſpiritual knowledge, which is the …ayſt…r ariſing in the ſoul. The School men wel… obſ…ve, that the injunction of the fourth Commandment is abſtin…nce from ſervile works, but the end of the command is ſpiritual duty and holineſs. The deſign of the Sabbath was never principally the caſe of the fleſh, but the labour of the heart; the hearts of ſerious Chriſtians then working, like Bees in the Garden, drawing honey from the flowers of every Ordinance.
There is a ſignificative end of the Sabbath; it ſignifies a three-fold reſt.Sabbatum praecipitur Judaeis ob triplicem rationem. 1. Propter avaritiam, ut vacentur divinis. 2. Ne errent circa creationem. 3 Ʋt ſignificet triplicem quiet…m. 1. Chriſti in ſepulchro. 2. M…ntis à pec…atis 3. Beatorum in patriâ. Aquin.
Firſt, The Sabbath in the time of the Law ſignified Chriſts reſt in the grave. When our Saviour having run through the toyles and ſorrows of the world, lay down in his dormitory of duſt for three days, and there both Chriſt and the Jewiſh Sabbath lay aſleep together, onelyonly with this difference; the legal Sabbath took its laſt ſleep, and awoke no more; but our deareſt Lord, after a ſhort repoſe, awaked in his bleſſed and glorious reſurrection, and went to ſleep no more. But the expiration of the Old Sabbath being fully accompliſhed at Chriſts burial,
Secondly, The Goſpel Sabbath ariſes, as a Phoenix out of the aſhes of the other, nor is it defective in its ſignification, but implies and ſignifies our reſt from ſinfull, as well as ſec…lar works. Indeed ſin is a default on other dayes, but it is Ʋtriſ que verò gravias peccant, qui otio Sabbati …b… tuntur ad ſuas cupiditates. Aug.a prodigy on the Lords day; then our bodies muſt not only reſt from toyle, but our hearts from treſpaſs, and from its ſinfull traverſes. Auguſtine obſerves, That they ſin at the greateſt rate of offence, who abuſe the leiſure of the Sabbath to purſue their luſts, and unlawful deſires. And the Schoolmen note, That they who are only idle upon the Sabbath break only the fourth Commandment, but thoſe who are prophane Qui ſolùm ab opere ſervili ceſſant, omninò peccant; ſed qui ſequuntur ſuas cupiditates, et libidines, non ſolùm violant quartum, ſed & alia tranſgrediuntur mandata. Altiſſiod.upon that day, ſin with greater obſtinacy and violate other Commands; their exceſſes and intemperance ſwell into the higheſt guiltineſs. What Moſes in his paſſion did in breaking the two Tables in pieces, Exod. 32. 19. Prophane perſons upon a Sabbath ſeem to imitate, and out-vy. We enjoy leiſure on Gods holy day, but it is for divine worſhip; we muſt reſt, but it muſt be in God, and not lean on our couch in eaſe and ſlothfulneſs, but we muſt lean on our beloved in holy and fiducial ſervices.
Thirdly, Our bleſſed Chriſtian Sabbath further ſignifies Cant. 8. 5.the Saints reſt in glory. The preſent Sabbath is onelyonly the pawn, and the firſt fruits of a better reſt to come; Here the Joſh. 18. 7.Saints, like the Tribes of Reuben and Gad, and the half Neceſſum eſt dicere, quod David aliam & tertiam quandam requiem intellexerit, puta in coelo aeternam, quae nobis Chriſtianis quavis aetate, proponitur, tertiam, inquam, requiem, quae per duas praecedentes ſcil. per requiem Sabbati, et requiem in terrâ Canaan anagogicè fuit ſignificata. Alap. Ʋltrà hunc mundum eſt veri Sabbati obſervatio. Orig.Tribe of Manaſſah, are on this ſide Jordan, they are not yet come to Canaan: Believers indeed enjoy Communion with Chriſt here, but they are not arrived at their perfect reſt, in the heavenly Canaan, where they ſhall enjoy Chriſt in a full fruition. The preſent Sabbath is the twilight, the dawning of that which is to come, it is the morning dew of love, which being melted away, we ſhall come into the warm boſome of Chriſt to keep an everlaſting Sabbath. We are by our weekly reſt lead by the hand, to take notice of our perfectly complacential and undiſturbed reſt, that which Origen calls, The true Sabbath, and Chryſoſtome calls, the true Reſt; not that our Sabbath here is counterfeit; but truth and v…rity is aſcribed to our Sabbath above, as it is attributed to the God of the Sabbath by way of greater glory, and more unlimited eminency. There is a light in the Candle, but the light of the Sun is more tranſcendent and illuſtrious. Flaviacenſis obſerves, that our future Sabbath, is the Sabbath of Sabbaths, becauſe the Saints reſt is begun only here, but conſummated in every lineament in the Kingdom of glory; the Elect ſhall reſt in every part, in ſoul, in body, from diſturbance, from all afflictions, labours, miſeries, temptations; Tertia eſt requies quae eſt verè quies ſcil. regnum caelorum, quod aſſecuti verè quieſcunt à laboribus, & afflictionibus. Chryſoſt.no evil One to tempt, no evil heart to ſeduce. Heſychius calls our future Sabbath, our reſt in Heaven, an intelligible reſt, as if the ſoul did never fully underſtand its reſt and quietation, till it took up its abode in the boſome of Chriſt.