The Practical Sabbatarian, Chapter 25
CHAP. XXV. The Compariſon of the Chriſtians Sabbath here, with his Eternal Sabbatiſm or Reſt above.
AND that the joy of meditation may be full, and may be wholly indefective in ſuitable objects, to prey upon on Gods holy day, eſpecially in the morning, ſo far as time and convenience will permit, Let meditation look forward, Dies Dominica, eſt imago venturi ſeculi, et aſſidua commotione vitae illius nunquam deſiturae, non negligimus ad eam demigrationem viaticum parore. Baſ.or rather upward, and obſerve what proportion our Sabbath here bears with our Sabbath above. This pleaſing task will cauſe meditation to renew its ſtrength like an Eagle, Pſal. 103. 5. and to take its flight with greater vigour and livelineſs. And to make the compariſon more conſiderable, we will obſerve wherein our earthly and our heavenly Sabbath do perfectly agree, and then take notice wherein our heavenly doth tranſcendently outvy and ſurpaſs our earthly.
Our earthly Sabbath doth reſemble our heavenly in the holy nature of it. They are both holy, our Sabbath here is called foreign, Exod. 35. 2. A holy day, a day ſet apart Exod. 35. 2. Exod. 28 36. foreignby a holy God, to be ſpent in holy ſervices, deſtinated to ſacred and holy purpoſes, vouchſafed for holy Communion with Jeſus Chriſt, and appointed as a bleſſed means to make us holy. The Lords day as our Sabbath is called, Rev. 1. 10. carries holineſs in its very title. Its name is written in the golden Letters of ſanctity, and ſo our heavenly Hoc Sabbatum aeternum inchoatur in renatis per ſpirituale Sa…batum hujus vitae, et conſummabitur tandem in futurâ vitâ, in quâ Deus erit omnia in omnibus. Ger. In die judicii plenè et perfectè ſub pedibus conteretur Satan. In hâ… vitâ reportant Pii victoriam ex pugnâ, in futurâ plen…riè liberabuntur … pugnâSabbath is an undefiled reſt. Heaven admits of no impure thing, no unclean perſon, Eph. 5. 5. There are no weeds in our Paradiſe above. Our future Sabbath ſhall be an everlaſting holy day: we have there a holy God to behold, a holy Redeemer to enjoy, holy Angels to joyn iſſue with, ſpotleſs and glorifyed Saints to delight in: nay, the rivers of pleaſure which run at Gods right hand, Pſal. 36. 8. Pſal. 16. 11. have Chryſtalline ſtreams, and are excellent not only for their ſweetneſs, but their purity. Every thing in glory is unblemiſhed, and without ſpot, elſe heaven could not be the ſeate and reſidence of the great King. A learned man obſerves, Our eternal Sabbath is onelyonly the conſummation of our ſpiritual, which conſiſts in a full ceſſation from ſin. And indeed in heaven all cauſes of ſin ſhall utterly and everlaſtingly ceaſe.
Firſt, The Corruption of the Fleſh.
Secondly, The Temptations of Satan.
Thirdly, The Seductions of the World.
Fourthly, A Propenſneſs to Evil.
Fifthly, A Faculty and capacity of offending. In glory the Saints ſhall be endowed with ſuch perfect purity, that ſuppoſe Temptation could get within the Veil, and intrude among the glorifyed Saints, that Syren ſhould no way impreſs or allure them: So then our Sabbath here and hereafter both look fair becauſe of holineſs.
Our Sabbath here reſembles our reſt above, in the duties and employments of it: In our Sabbath below our whole buſineſs is with God; we run it out in hearing ſomething drop from the heart of God, when we attend upon his word, in making our humble addreſſes to God by ſecret and more publick prayer, in fixing our fledged meditations on God, in ſinging Pſalms, and making melody in our hearts to Eph. 5. 19.God. The Saints task is wholly to ſerve God, his priviledge Intra in gaudium Domini, (i. e.) gaude de eo, quo gaudet & in qua gaudet Dominus, ſc. de fruitione ſui ipſius. Tunc gaudet homo ut Dominus, cùm fruitur ut Domi…us. Aquin.is to enjoy communion with God, his ambition is to Sun himſelf in the preſence of God, on Gods holy day: And all our employment in our celeſtial Sabbath will be to rejoyce in God, and to glorifie God; we ſhall ſpend eternity in venting our joys for the bleſſed fruition of God, I ſay in venting thoſe joys;
Firſt, Which will be rare for the ſubject of them; they are the joys of the Saints, John 16. 22.
Secondly, Rare for the fountain and ſpring of them; they are the joy of the Lord, Mat. 25. 23.
Thirdly, Rare for the plenty of them; it ſhall be the fulneſs 1 Pet. 1. 8. Exultabunt Sancti in gloriâ, videbunt Deum et gaudebunt, laetabuntur, et delectabuntur, fruentur gloriâ et in faelicitate jocundabuntur aeternâ. Cypr. Beata Deitatis viſio eſt gaudium Domini tui. O gaudium ſuper gaudium, vincens omne gaudium extra quod non eſt gaudium. Aug.of joy, Pſal. 16. 11.
Fourthly, Rare for the adjunct of them; joy in the Holy Ghoſt, Rom. 14. 17.
Fifthly, Rare for the efficient cauſe of them, they are joys from the Holy Spirit, Iſa. 35. 10.
Sixthly, Rare for the characters of them, our joy in our eternal Sabbath ſhall be,
Firſt, True in eternal cordial joy, all the faculties of the ſoul ſhall tripudiate and leap for joy, they ſhall be as a dancing Sun, or as David danced before the Ark, 2 Sam. 6. 14. and their ſeveral meaſures ſhall be the elevation of the exſtacy. The underſtanding ſhall joy in the Lord for its divine light; the will ſhall joy in the Lord, for its perfect conſonancy to the divine will: The memory ſhall joy in the Lord for its full ſtrength, and ſo the affections for their heavenly purity.
Secondly, Our joy in our Sabbath above ſhall be ſincere, without mixture of grief or diſguſt. Our worldly joys are foreign, bitter-ſweets, ſweet brier, which can tear as Prov. 14. 13.well as ſent; but in our celeſtial Sabbath, there ſhall be no Gall or Vinegar in our Cup.
Thirdly, Our joy in our Sabbath above ſhall be ſtable and ſempiternal, neither to be interrupted nor concluded, becauſe the fountain of it will be eternall, viz. The ſight of God, who is the higheſt and chiefeſt good, the moſt tranſcendent Si tanta vis ſolis creati eſt, ut ſuo calore rebus naſcentibus vitam non modò impertiat, ſed etiam animos hominum, immò omnes creaturas diffuſione radiorum lucis ſuae ſuaviter recreat, et mirificè dilectet; Quantum in infinitùm majori gaudio credendum eſt, completum in pectora piorum, quando creatorem ſolis, ſolem juſtitiae ac ſalutis, non modo oculis ſuis intuebuntur, ſed etiam intimâ ejus communicatione, diſcuſſis▪ penitus peccatorum tenebris pleniſſimè perſoventur?lovelineſs and ſuperlative ſweetneſs. The Sun of nature, how doth it refreſh us in our view of it; how infinitely more the Sun of righteouſneſs, Mal. 4. 2. when ſhining in its full glory above in the heavens! And as in our heavenly Sabbath we ſhall be ever venting our joys in God, ſo our work ſhall be always to be praiſing of God, the glorifying and lauding of God will be the Saints great employment in heaven: God who is the chiefeſt good cannot be ſeen but he muſt be loved, and what we love, we neceſſarily praiſe; Commendation is the natural fruit of affection. All creatures who arrive at the ſight of God, are filled with his praiſe; they have words to advance God, if they have eyes to behold him; the four beaſts, Rev. 4. 8, 9. If they have wings to fly to God, they have language to honour him; if they have eyes to behold him, they have tongues to admire him. The four and twenty Elders, Rev. 4. 10, 11. They are not onelyonly proſtrate before God, but they ſpeak admirably of God, their praiſes are as high as their perſons are low; they indeed caſt down their Crowns, but they lift up their voices, as in the forementioned Text. The Seraphims above the Throne of God, though they cover their faces, they do not hold their tongues, and though they hide their feet, they ſtill lift up their voice, Iſa. 6. 2, 3. The Angels about the Throne of God, magnifie the Name of God, Rev. 5. 11. Thoſe pure ſpirits are praiſing ſpirits: And aſſuredly, whoſoever comes near the Throne of the Lord, will exalt the Majeſty of God. The beatifical viſion will be the attractive and incentive of eternal praiſe, and adoration. Praiſe in heaven is the Angels ſong, the Creatures Ipſam veritatem purae mentis oculo intuens; cantabo cremeo ſonum feſtivum. Aug. Mat. 22. 30. Luke 20. 36. Heb. 12. 23.tribute, the Saints hallelujah, the efflux of unſpeakable joy, which ariſes from the poſſeſſion of God; and this is the work of the firſt-born, now they keep their Sabbath in another world.
Our Sabbath here reſembles our Sabbath above in the enjoyments of it. Our Sabbath in this life, is a day of fellowſhip with God; Ordinances are the Garden for the ſoul to walk in together with his beloved, Pſal. 63. 2. They are the ſouls banquetting houſe, and the Sabbath is the ſouls banquetting Cant. 2. 4. John 5. 4. John 2. 10. Mat. 5. 1. Luke 22. 12. Luke 1…. 42. John 9. 4.day. This holy day is as the poole of Betheſda, to cure our ſpiritual diſeaſes, as the wedding in Cana of Galilee, where we meet with our better wine, as that Mountain where Chriſt preacheth to us by his Miniſters, as that upper room where Chriſt ſits down with his Diſciples; the Sabbath is that day in which we have unravelled to us, the things which belong to our peace; Now the Chriſtian enjoys converſe with his elder brother, the Lord Jeſus Chriſt; now he tranſacts the great affairs of eternity, layes in ſtores of ſpiritual grace for future ſpending, and buſies himſelf to carry Mille gehenna: ponas, nihil tale eſt, quale eſt excludi à gloriâ, Chry.on the ſuit of his immortal ſoul: And as for our enjoyments in our heavenly Sabbath, they may be all ſummed up in the beatifical viſion: This is the Saints eſſential and principal beatitude when they are arrived at their Country above, foreign. Baſil.1 Cor. 13. 12. 2 Cor. 5. 7. Rev. 22. 4. Chryſoſtome obſerves, It is more then a thouſand hells to be excluded from this glorious ſight. Baſil ſaith, The want of light is no ſuch prejudice to the eye, as the baniſhment from the ſight and preſence In vitâ aeternâ, dei eſſentia non quidem ſenſibus verùm animo ceu mente cognoſ…etur à beatis, ſi…ut 1 John 3. 2. Pet. Martyr.of God, is to the poor deſolate, caitiff ſoul. The ſight of God is like a knot of Diamonds, it ſparkles with all varieties of glory; it is the glorified Saints heaven, the Angels happineſs: in this tranſporting viſion is contained whatſoever man can well deſire, whatever man can well bear; it is the Paradiſe of pleaſure, the fountain of joy, the field of knowledge, the fuel of praiſe, the heigth of triumph; this ſhall be done to all, whom God delights to honour. Biel taketh notice, there Videbimus deum ſpiritu, videbimus et oculis, ſed ſpiritualitèr; corpora enim noſtra erunt ſpiritulia non ſubſtantiae ſed qualitatis, & actionis ratione. Alſted.is a four-fold way of knowing God:
1. By Faith.
2. By Contemplation.
3. By Apparition.
4. By open Viſion.
The firſt way is of common grace; the ſecond of excellent grace; the third of ſpecial grace; and the fourth of conſummating glory. The ſight of God then is our chief enjoyment in our heavenly Sabbath, the top of all, the higheſt round in the Angels ladder. There was a bright eſſay of this glorious ſight in the Lords familiar diſcourſe with Moſes, Rev. 22, 4, 5. Exod. 33. 11. Mat. 17. 2, 3. Rev. 1. 13, 14, 15. Job 19. 26. Pſal. 42. 2. Pſal. 16. 11. Pſal. 36. 10.Exod. 33. 11. Numb. 12. 8. A brighter diſcovery of it, in Chriſts transfiguration before his Diſciples, Mat. 17. 2, 3. but the moſt bright repreſentation of this Coeleſtial proſpect, was in the Patmos Viſion of John the Apoſtle, when he ſaw his Redeemer in his glorious and heavenly robes, Rev. 1. 13, 14, 15, &c. The beatifical viſion hath blown up ſparks of triumph in the hearts of Gods people, even in this life. This cauſed Job's o…aſion and exultation on his dunghill, John 14. 2, 3.Job 19. 26. David's triumph on his Throne, Pſal. 16. 11. This bleſſed ſight is that good which the Saints promiſe themſelves in another world, Pſal. 36. 10. For this ſight believers long, Pſal. 42. 2. To this ſight the promiſe looks, Pſal. 66. 18. Mat. 5. 8. To make way for this ſight, our Saviour is gone before, John 14. 2, 3. And to ſecure this glorious ſight, Chriſt hath begged it of the Father, Viſuri ſunt beati deum, in ipſo corpore, ſed utrum per ipſum non eſt parva quaeſtio. Aug. de Civ. Dei.John 17. 24. And the enjoyment of this happy ſight will be our Crown in our Sabbath above. Great Divines conteſt much about the manner of our ſeeing God, whether with the eyes of our body, or onelyonly with the eyes of our minds, or whether (as ſome) with our bodily eyes ſpiritualized; I ſhall not intricate my ſelf in theſe mazes of diſpute, but onelyonly conclude, our ſight of God will be glorious, full, perfect, raviſhing, everlaſting, and will run parallel with our eternal Sabbath.
Our Sabbath here reſembles our Sabbath above in the reſt of it. To work upon our Chriſtian Sabbath is to defile it; our ſweat is our ſin; the pains we muſt take on this holy day, is not with our hands, but with our hearts: The brain indeed muſt work, but in holy meditation; the tongue muſt work, but in prayer and ſupplication; the heart muſt work, but in ardent and holy affection; our faith muſt work, but in ſeaſonable application, in apprehending Chriſt, and entertaining Truth: But as for ſecular works they muſt be Operum humanorum duo ſunt genera; unum eſt licitorum in ſe, alterum eſt illicitorum; licita ſunt neceſſaria honeſta & utilia in rebus humanis: Illicita ſunt, noxia, inhoneſta, et ſuperflua. Quae in Sabbat… prohibentur, non ſunt in ſe idicita, ſed quae alitèr ſunt omninò licita; ut appareat prohiberi operas domeſti eas, neceſſaria… et honeſtas, … utilos quide… ▪ in ſe, verùm ad ſanctificationem Sabbati omninò incommodas. Muſcul.wholly ſuſpended, and laid aſide on the Lords day. To work upon the Sabbath,
1. It is a ſacrilegious act, it robs God of his time, that ſeaſon which God hath principally ſet apart to converſe with men. The Sabbath is the Lords day, it is none of ours, it is his incloſure, none of our Common; and therefore to ſpend his day, or any part of it, about our works, it is both ſin and ſacriledge.
Secondly, It is a confuſing Act: Six dayes we muſt work; if we likewiſe work on the Sabbath, where is the diſtinction? Then there will be no wall of ſeparation, all will be working dayes, and there is no day of reſt, and ſo the fourth Commandment is a meer parentheſis, and God wrote with his own finger a meer impertinency. To what a height of frenzy will theſe conſequencies riſe? There is no gold of a Sabbath to be found in the rubbiſh of the week; why ſhould any rubbiſh of the week be found among the gold of a Sabbath?
Thirdly, It is a deſtructive act; It robs the ſoul of its ſweeteſt opportunity. Chriſt is moſt principally to be ſpoken with by the ſoul on his own day; this day is ſet apart for intercourſe with heaven, it is the term time of the ſoul, a buſie time for his affairs; and therefore to ſpend any of this time in ſecular works, what is it but to pluck the bread out of the mouth of the ſoul, and to throw fire-brands into the believers harveſt?
Fourthly, It is an Irreligious Act, below the devotion of the very Heathens, who have kept a Sabbath, as a reſt. It is recorded in Heathen Stories, That their Boyes go not to School on the Sabbath day, neither are humane Arts and Sciences then taught or diſputed. And Philo Judaeus obſerves, Quae operaſabbato facienda deus prohibuerit, illud non ſolùm ex aliis ſcripurae locis ſed ex praecepti hujus verbis colligitur (non facies ullum opus) ſcil. ſervile, quod publici miniſterii partes, et cultum divinum impediat. Morale enim et perpetuum eſt opera illa prohiberi, quae publici miniſterii exercitium impediant. Interim tamen opera illa quae ad culium dei, & dilectionem proximi, et vitae neceſſitatem pertinent, non ſunt prohibito. …r. de leg. ….That divers poor people, that never had Scripture or Prophet among them, but followed onelyonly the conduct of the light of Nature, and what they had learned from their Anceſtours, did keep the Sabbath day. And Clemens Alexandrinus tells us, that the very Heathens did account the ſeventh day, a holy day; And that Alexander Severus Emperour of Rome, though a Pagan and an Infidel, yet every Sabbath day, he retired from his warlike affairs, and went up into the Capitol to worſhip the Gods. Muſculus calls, All ſecular and ſervile works the impediments of Sabbath-holineſs: And indeed they are that dirt which ſtops up the water-courſe of grace, that it cannot run out upon the ſoul. It is very obſervable in the time of the Law, how ſeverely God prohibits working upon the Sabbath:
Firſt, He puts a prohibition in the fourth Commandment, that Standard of our obedience in the obſervation of the Sabbath; Th…u ſhalt do no manner of work, Exod. 20. 10. and theſe words are repeated, Deut. 5. 14. That by the mouth of two Witneſſes this truth may be eſtabliſhed.
And Secondly, From the root of this great Command ſprouts many additional injunctions, not to work upon the Sabbath, Exod 31. 14, 15. Exod. 35. 2. Lev. 23. 3.
Thirdly, Nay, Servile work is ſo inconſiſtent with the ſolemn feaſt of the Sabbath, that God forbids all ſervile works on other feſtivals, thoſe ſolemnities of an inferiour nature; On the dayes of the Paſs-over, Lev. 23. 7. On the dayes of Expiation, Lev. 29. 23. Lev. 23. 28, 29, 30. On the feaſt of Tabernacles, Lev. 23. 34, 35. And ſurely, if inferiour dayes of obſervation were defiled by ſecular works, much more the bleſſed Sabbath, in which the people of God muſt keep their meetings in the Suburbs of Heaven.
Fourthly, How often doth God eſpouſe Sabbath and Reſt together as indiviſible? Exod. 16. 23. Exod. 31. 15. Exod. Sabbatum eſt ſanctum otium.35. 2. And indeed holy Reſt is the life of a Sabbath; and if the Sabbath reſt be diſturbed, it faints away, and becomes Leid Prof.an unprofitable miſcellany of reſt and labour, and an expiring dying priviledge.
Fifthly, How ſeverely doth God threaten the diſturbers of the Sabbath reſt? God threatens them, to throw them out of the Church, Exod. 31. 14. Nay, to throw them out of the world, Exod. 31. 15. And brands ſuch as are violatours of his Covenant, Exod. 31. 16. And ſhall Reſt be ſo neceſſary for the legal, and not as convenient for the Evangelical Sabbath? Surely much more, the Lords day muſt not be diſturbed by mans work; but as Chriſt on the firſt day of the week roſe from his toyle to his triumph, ſo muſt Chriſtians on that ſanctified day lay aſide all their worldly toyle and labours, and take up their triumph and rejoycing in God, ſpending thoſe golden hours of the Sabbath in heavenly Communion, ſweetly delighting themſelves in the viſits of their beloved, to which all labour is a diſturbance; and ſo our Sabbath above, it is a perfect, an undiſturbed reſt, Ceſſat homo ab omni opere die Sabbati, futuram ſanctorum requiem ſignificans, qu…ndo laboribus hujus vitae liberati, et ſudore carporis de terſo, beatam cum Chriſto, et jucundiſſimam vitam agemus. Ambr.in which the mind ſhall not be rackt with cares, the body ſhall not be waſted with toyle, nor the ſpirits ſpent with labour, or the heart torn with griefs, but ſoul and body ſhall be calmed into an eternal quietation. The Apoſtle ſaith, Heb. 4. 9. There remains therefore a reſt to the people of God. The Greeks call it a Sabbatiſm, our future Sabbath and Reſt being all one. When the Apoſtle wrote his Epiſtle to the Hebrews, the reſt of the legal Sabbath was over, and the reſt of Canaan was firſt diſturbed by Nebuchadnezzar, and upon overthrowing, and quite taking away by Titus the Roman; ſo now then there remains onelyonly a reſt in Heaven, a heavenly Sabbath for the people of God. In this life our Laudabile Sabbati otium, ſanctorum vitam, requie, et ſanctificatione exprimit, tum futuram oſtendit, cùm omni hujus vitae curâ de poſitâ bonis aeternis fruimur. Cyril. Alex.Sabbath it ſelf is diſturbed, ſometimes with vain thoughts, with deadneſs, and coldneſs in duties, it is diſquieted with the iniquity of our holy things, we cannot pray as we would, and we do not hear as we ſhould, we often diſpleaſe Chriſt at his own table, when we come with polluted hands, and unprepared hearts; and when duties are over, we either daſh upon ſins of omiſſion, or ruſh upon language or practices unbecoming the Lords day; there is ſtill ſomething to diſcompoſe our ſpirits, our hearts are ſad, and our moans are great; but however, the week treads upon the heels of Sabbat…m Coeleſte, eſt requies illa Coeleſtis patriae. foreignour Sabbath, and then like the Sons of Adam, we get our livelihood in the ſweat of our brows; then we toyle our brains, harden our hands, and weary our bodies, and all for that which is not bread, Iſa. 55. 2. And beſides, as Maſter Herbert, that ſweet and excellent Poet obſerves, our Sabbath doth but leap from ſeven to ſeven, it flies away, and then recurs in a conſtant revolution; One Sabbath paſſeth over, and we muſt preſs through the croud of weekly and worldly Rabbin.affairs which will make us ſweat and faint, before we attain Iſa 55. 2.to another.
But our Sabbath above is,
A reſt from ſin. In it we ſhall enjoy abſolute purity, and ſpotleſs perfection; we ſhall there be a Glorious Church, Excitat ſibi Chriſtus eccleſiam foreign multo decore, et gloriâ illuſtrem non habentem maculam peccati, aut rugam vetuſtatis. Alapnot having ſpot or wrinkle, or any ſuch thing, Eph. 5. 27. Sin cannot dwell in Heaven with God, it is impoſſible; if Achans wedge, one ſin, diſturbed the whole Camp of Iſrael, John 7. 11. How would one ſin diſturb the Court of Heaven? It would put a damp upon all the triumphs of it; there cannot be perfect joy where there is the leaſt relique of ſin.
A reſt from troubles and afflictions. In our heavenly Sabbath there ſhall be no groans but muſicks, no ſighs but ſongs, no tears but triumphs; not a drop of the waters of Marah in a whole ocean of joy and ſatisfaction: if any grief remain'd, our joy would not be full.
The Saints in glory ſhall be freed from natural afflictions; They ſhall hunger no more, nor thirſt any more, Rev. 7. to 16. Rev. 7. 16.to which accords that of the Prophet, Iſa. 49. 10. The Iſa. 49. 10.Saints cannot hunger in their eternal Sabbath, for the good Shepherd of our ſouls doth not onelyonly f…ed us to eternal life, Pſal. 16. 11.but likewiſe in eternal life, and there he ſhall feed us with fulneſs of joy, with the ſmiles of his face, with the fruits of his love, and with the over-coming influences of his grace and favour. And moreover, the Saints cannot thirſt in glory; The Lamb ſhall bring them to living fountains Rev. 22. 1.of waters, Rev. 22. 1. They ſhall have waters for their neceſſity, Rev. 7. 17.Rivers of water for their plenty, nay pure rivers of water for their greater extaſie; and theſe rivers of water ſhall proceed out of the Throne of God and the Lamb, for their ſuperlative complacency.
Nor ſhall the Saints Eternal reſt be diſturbed with preſſing afflictions; All tears ſhall be wiped from their eyes, a Iſa. 25. 8.ſentence mentioned three times in Scripture, Iſa. 25. 8. John 7. 17.Rev. 7. 17. Rev. 21. 4. As if every perſon in the Trinity, Rev. 21. 4.would ſeverally aſſure the Saints of future undiſturbed felicity. A learned man obſerves, this phraſe of wiping tears from our eyes, is a metaphor taken from tender mothers, Lacrymae malorum ſenſu exprimuntur.who give their breaſts to their infants when they cry for want, and then wipe off their tears from their pretty cheeks which were bedewed with that emblem of ſorrow: Tears Altera foelicitatis pars eſt, quòd nullis miſeriis, aerumnis, moleſtiis, hujus praeſentis vitae obnoxii erimus. Malorum immunem eſſe, maximum eſt bonum, cujus Author deus eſt. Par.are thoſe drops which fall, when the fire of affliction is put under; the ſenſe of ſome evil, the feeling of ſome corroding ſorrow ſqueizeth them out, as the extremity of pain makes the patient ſweat. But ſuch oppreſſive calamities ſhall not ſeize upon the Saints in their Sabbath, and Reſt above: here indeed they are in a valley of tears; but one tear ſhall not interrupt the joyes of the glorified Saints: The Pſalmiſt ſaith, Pſal. 30. 6. Weeping endures for a night, but joy cometh in the morning; and when the Saints are arrived at their reſt above, all night is paſt to return no more; the morning is begun to paſs away no more.
The Saints Eternal Reſt ſhall not be diſturbed with privative afflictions; There ſhall be no more death, Rev. 21. 4. Rev. 21. 4. Iſa. 25. 8. 1 Cor. 15. 57. John 3. 16.Then death ſhall be ſwallowed up in victory, 1 Cor. 15. 57. and it ſhall rally no more to do any execution upon the Saints in glory. Our Sabbath in heaven is eternal, and therefore our life is eternal. Indeed here below death is alwayes Sabbatum hoc coeleſte eſt ſempiternum, ſicut omnia alia bona quae ad perfectionem pervenerunt. Muſc.to be expected, Job 14. 14. But above death is never to be dreaded; there that King of terrours, as Job calls it, Job 18. 14. hath loſt both his Scepter and hs Sithe, both his force and his prevalency. There is neither fear nor expectation of death in glory; were it not ſo, it would turn thoſe rivers of pleaſure memorized by the Pſalmiſt, Pſal. 36. 8. into Pſal. 55. 4.ſalt and unpleaſant waters; and upon the very poſſeſſions of heaven would be written, bitterneſs in the latter end: But faith in Chriſt gives us eternal life, John 3. 16. A full aſſurance and ſecurity againſt the approaches and ſeizures of death or concluſion. Perfection, which is the character of the Saints future condition, excludes and denies all end or concluſion, as Muſculus well obſerves.
The Saints Eternal Reſt ſhall not be diſturbed with accidental afflictions. Neither ſorrow, nor crying, neither ſhall Luctus oritur ex morte amicorum et pri…atione eorum, quos charos habuimus, non erit dolor, quia mors non erit; erepti nobis amici reſtituentur videndi, ſalutandi, &c.there be any more pain, Rev. 21. 4. In our heavenly reſt, we ſhall neither grieve for the loſs of friends, nor cry for the ſmart of troubles, nor roar for anguiſh or pain, but eternal eaſe and tranquillity ſhall ſweeten our glorious Sabbath, and we ſhall for ever be ſinging our requiems. There ſhall be no ſpot, and therefore no ſorrow, no guilt, and therefore no grief, affliction being the inſeparable companion of ſin and deviation.
The Saints Eternal Reſt ſhall not be diſturbed by perſecuting afflictions, Neither ſhall the Sun light upon them, nor any heat, Rev. 7. 16. By this heat we may truly underſtand Rev. 7. 16.the heat of perſecution, Mat. 13. 21. Satans rage, and wicked mens fury may reach gracious, but not glorified Saints; The Church Militant, but not the Church Triumphant. Eph. 6. 16. Heb. 12. 22.Satan cannot throw his fiery darts into the New Jeruſalem, the City of the firſt born. Here the Sun of perſecution may ariſe and ſcorch the Saints; but in glory, there ſhall be no need of Sun for light, Rev. 22. 5. much leſs for beams to burn; but the Lord ſhall give them light, which will be only the ſhining forth of eternal grace and favour, the light of his own bleſſed countenance.
Our Eternal Reſt ſhall not be diſturbed by toyle or labour. In the Earthly Paradiſe, man was to dreſs the Garden, Gen. 2. 15. and this he was to do in his ſtate of innocency; Luke 23. 43. 2 Cor. 12. 4.ſo that there was labour, though no pain; there was ſome kind of care, though no corroſive. But in Paradiſe above, Rev. 2. 7.there ſhall be no minding of the fruits of the Earth, but the Saints ſhall be alwayes taſting the joyes of Heaven: What ſhould we toyle with in our heavenly Sabbath, with our hearts? There is no corruption; with our hands? there is no want, or capacity of addition; with our enemies? there is no temptation, neither of fury from Satan, or flattery from the world; and what ſhould we labour for? To gain more? there is no defect; to be better? there is a full and abſolute perfection: And therefore the reſt of our preſent, doth ſweetly ſhadow forth the perfect reſt of our future Sabbath.
Our Sabbath here reſembles our Sabbath hereafter in its ſplendour and external beauty. On our Chriſtian Sabbath, In Sabbato veſtes mundiores induimus & mutamus priores; ſic in Sabbato aeterno veterem hominem exuem… & induemus novum, dabitur ſanctis ut ſe cooperiant biſſino ſplendenti. Chemnit.we put on our beſt attire, we array our outward man with our choyceſt and beſt apparel, as well as adorn our inward man with holy and gracious diſpoſitions. The Sabbaths feſtival calls for our ornaments, the deckings of our body; we come to the aſſemblies of the Saints with the neatneſs and elegancy of our wear, that both body and ſoul ſhould be dreſſed to meet with their beloved; naſty hearts, and ſordid cloaths (if it may be prevented) are both undecent on the Lords day. When Joſeph was to go into the preſence of Pharaoh, he changed his cloaths, Gen. 41. 14. How much leſs doth neglect and deſpicableneſs become the preſence of the Divine Majeſty? That which is civil and comly, doth adorn holy worſhip and religion: Mans body is Gods workmanſhip, and is a piece of rare curioſity, Pſal. 139. 16. The texture indeed and artifice of divine wiſdome and power; Non decuit ſordidum prodire in regis conſpectam civilitas, & decor pietatem, et prudentiam ornat.and therefore we muſt not eclipſe the honour of this body, by attiring it ſordidly, and more meanly then there is neceſſity, when we come to worſhip God on his own day. The beſt of our Garments ſute the beſt of our dayes. On the Subbath we meet our Bride-groome, Mat. 18. 20. And Brides uſually are dreſſed with the greateſt care and exactneſs. Fatui ſunt Monachi, alii que ſuperſtiſi…ſ…, qui in ſorditie veſtimentorum ſanctimoniam ponunt. Par.Indeed Pride of Apparel is a ſtain, but decency is an Ornament to Gods bleſſed day; nor muſt we put on our choiceſt attire to waſte the time, but to honour the day of a Sabbath. Paraeus obſerves only fooliſh Monks place holineſs in tattered and naſty garments; but ſuch rags are adequate and fit for ſuch a mimical ſuperſtitious rout.
And ſo in our heavenly Sabbath, we ſhall be cloathed Haec accipienda ſunt de Beatorum munditie puritate, & laetitiâ, & perpet…â feſtivitate. Ger.with brightneſs, ſplendor and glory, as with a garment: Indeed it is a great queſtion among Divines, whether properly we ſhall be cloathed with rayment in our Eternal reſt, and it is by the moſt concluded the contrary. Indeed there i… mention made of white rayment, Rev. 4. 4. But this onelyonly ſignifies purity, as likewiſe of exact attire, Rev. 19. 7. Scholaſticè ſtatuunt Beatos habituros veſtes, non quidem ex auro, vel ſeri…o, ſed lùce.But this only ſignifies perfection; nay, of fine linnen, Rev. 19. 8. But this only ſignifies glory; that kind of wear which becometh Kings Houſes, Mat. 11. 8. The Schoolmen obſerve, that the bleſſed ſhall have garments, but not of gold, or ſilk, but of light: And indeed garments though never ſo rich, would ſpeak ſomething of imperfection; Garments Beati nudi erunt ſed omni decore ſulgebunt, & non plus de illis membris, quàm nunc de gratioſis oculis erubeſcent. Anſel.are for adorning, and that ſpeaks want of Ornament; they are for the repelling of the injuries of the weather, which ſpeaks an inferior condition; not to ſpeak of their primitive uſe, which was to cover nakedneſs: I might add, garments are the▪ veiles of modeſty; but glory is incapable of ſhame: And therefore cloathing properly is not requiſite in our heavenly Sabbath. Adam in his innocency before the fall needed not raiment, much leſs the Saints ſhall want it in a ſtate of glory. Indeed we ſhall put on our beſt apparrel in our Sabbath above, but they ſhall be garments of innocency, Rev. 7. 13. Sweet ſmelling odoriferous garments, Pſal. 45. Cant. 4. 11. Rev. 19. 8. Exod. 28. 2.8. Bright ſhining and illuſtrious garments, Dan. 12. 3. Beautiful, rare, and comely garments, Iſa. 52. 1. Garments of praiſe and glorious thankſgiving, Iſa. 61. 3. Such garments the Saints ſhall wear in their future reſt, embroydered with all varieties of joy and happineſs. And indeed if there be ſo much ornament in a ſpirit of quietneſs and meekneſs 1. Chr. 16. 27.as the Apoſtle ſpeaks, 1 Pet. 3. 4. how ornamental muſt a ſpirit of glory be in its full brightneſs and perfection?
But as our Sabbath below doth ſomething reſemble, ſo it doth infinitely fall ſhort of our Sabbath above.
The two Sabbaths differ in their duration: Our Chriſtian Sabbath is a golden, but a little ſpot of time; like a draught of rich wine, it is luſhious, but it is quickly drank off; Our ſweeteſt Sabbath here is but the paſſage of a day, it endures no longer then the Sun can make its flight for a few Pſal, 39. 5.hours. Our life is but a ſpan; our Sabbath how little a Nemo tam Divos habuit faventes, Craſtinum ut poſſit ſibi polliceri. Sen.part of this ſpan? It is the Lords day, but yet a day of bright gleam, the ſouls market which is preſently over; like a great Feaſt wherein we have fed plentifully, but the next day the meal muſt be renewed, or the body faints and languiſheth. Nay, our Sabbath is only the ſeventh part of the week, and all our Sabbaths are but the ſeventh part of our Vita noſtra tam brevis eſt, ut neſcio an dicenda ſit vita mortalis, aut vitalis mors. Auguſt.life, which the Apoſtle calls a vapour, Jam. 4. 14. both for its contemptibleneſs and ſpeedy diſappearing. Gods bleſſed day here is ſweet, but ſhort, it is a banquet indeed, but the cloth is ſoon taken away; it is like the ſtar in Bethlehem which was uſeful to bring to Chriſt, but it ſoon diſappeares.Mat. 2. 10.
But our Sabbath above ſhall be ſtretched out to all eternity, Ʋbi appropinquaſſent magi… Hieroſolymae diſappar…it ſtella. Hoc Sabbatum eſt ſempiternum, ne que alio quodam Sabbato terminabitur, excipietur aut perficietur. Muſc.it will be always ſpending, but never waſting, no week day ſhall follow it, no night ſhall cloſe it, no death ſhall bury it. The Jewiſh Sabbath was entombed in Chriſts grave; the Chriſtian Sabbath ſhall end with the world: The beautiful fabrick of the world ſhall be taken down, and the Sabbath of Chriſtians ſhall be rolled up together; but our Sabbath above ſhall never be ſhut in with any period or termination. This bleſſed Sabbath in glory is ſpotleſs, and why ſhould it die if it have not offended? It is perfect, and perfection admits of no end or concluſion, whatſoever is undefiled, is eternall; ſo God is everlaſting, the good Angels John 3. 16. 2 Cor. 5. 1. Heb. 13. 14. Luke 16. 9. 2 Pet. 1. 11. Heb. 9. 15. Heb. 4. 9.and glorified Saints. The Sabbath above is a full reſt, and it could not be perfect eaſe if it met with a certain end; a concluſion muſt needs be a diſturbance, and that reſt muſt needs be imperfect which is interrupted. The Saints would duplicate page duplicate page not pray ſo ardently for this reſt, Pſal. 55. 6. if they were to Heb. 4. 9. 1 Pet. 5. 10 2 Cor. 4. 17. Spirituale Sabbatum licet N. T. ſit, tamen ipſum eſt imperfectum & tum demum perficietur, quando veniet quod perfectum eſt.ſuffer another remove, and ſtill be liable to change and mutation. The Jews reſt in Canaan, which was ſweetned with the over-flowing of milk and honey, did only prefigure this Eternal reſt, as the ſhadows in the time of the Law did typifie Chriſt. But the reſt of Canaan is at an end, and all the legal ſhadows are paſſed away, but Chriſt and our Sabbath above ſhall remain for ever. In this then our Sabbath to come ſurpaſſes the preſent, viz. in continuance and duration.
The two Sabbaths differ in their purity: Our Sabbath here may be and is ſpotted, it is black as well as comely, fair indeed, but yet not without its wrinkles, the emblems of Cant. 1. 5.frailty and imperfection; This holy One will ſee corruption. The moſt acurate Saint defiles his beſt Sabbath, and when Pſal. 16. 10.he is moſt circumſpect he is offenſive, he either pollutes it with the leſſer ſtain of vain and frivolous thoughts, or with the larger ſtain of unſuitable and impertinent language, or with the blacker ſtain of unjuſtifiable and ſinful practice, or with the deeper ſtain of deadneſs and unbecomingneſs in holy duties, or with the more uſual ſtain of miſpending time, letting that golden oil run in waſt: The Saints themſelves fall ſeven times on this day as well as others. The Prov. 24. 16.way is ſo narrow on a Sabbath, that we eaſily miſs it; either we are not prepared for the duties of a Sabbath, or we are defective in thoſe duties, or we are weary of thoſe bleſſed Peccatum ita omnes homines invaſerit, ut nemo in hac vitâ, quamvis vir ſanctus, ſine peccato eſſe queat, et peccata ſanctorum ſunt lapſus, qui eis inter ambulandum in luce contrà animi ſententiam contingunt. Zanch. Joh. 1. 1, 8. 10.ſervices: There will be ſtill ſomething amiſs; either our tongues ſlip, or our hearts wander, Iſa. 29. 13. Our feet ſlide, or our graces flag; either we neglect holy Ordinances that day, or we are careleſs in Ordinances, or we are incautelous after Ordinances; we have not been ſo vigorous in cloſet duties, or not ſo ſavory in family ſervices, or we have not behaved our ſelves ſo compoſedly in the publick Aſſemblies, as did become the purity of a Sabbath: The Sabbath here may complain that it ſojourns in Meſech, and dwells in the tents of Kedar, Pſal. 120. 5. It is like the Ark among the Philiſtims, 1 Sam. 5. 1. It is unattainable by the Saints of the higheſt form, to keep a Sabbath upon earth without blot or blemiſh: Here the leareſt sky hath a cloud.
But now our Sabbath above ſhall not be defiled or freckled with the leaſt defect or imperfection. We are perfect in our eternal Sabbath, and therefore we can breath no damp upon it. The Apoſtle avers there we ſhall be like Chriſt, 1 John 3. 2. which is ſecurity enough againſt all fear of 1 John 3. 2. Quemadmodum pu…itas, & mundities ſpeculi requiritur, ut imago in eo conſpiciatur; ſic animae, & corporis perfecta mundities in beatis erit, ut Deum videro, ejus dem que imaginem in ſemet ipſis perfectè exprimere poſſint. Ger.taint or pollution. Hereafter we ſhall fully recover the image of Chriſt, our ſouls and bodies ſhall be perfectly pure; And indeed that glaſs had need be clean, in which God muſt ſee his image and repreſentation, the leaſt ſpeck or tincture of imperfection would wholly ſpoil the reſemblance. The Pſalmiſt by an eye of faith ſeeth the day of Reſurrection, and rejoyces in this, he ſhall fully recover the image of Chriſt, Pſal. 17. 15. Both the Prophet and Apoſtle agree in this triumphall truth, we ſhall be fully reſtored to Gods image in glory. And if we are perfect, from whence ſhould our Eternal Sabbath receive a ſtain? From the Author of it? He is a holy God; from the nature of it? It is a perfect reſt; from the poſſeſſors of it? They are unſpotted Saints, and therefore it muſt remain in eternal purity.
The two Sabbaths differ in the fulneſs of their enjoyments: Mat. 5. 8. 2 Pet 3. 13.Our Sabbath here is only the tuning of our Muſick; we ſhall enjoy in the Bride-chamber; and in the tuning of the rareſt inſtrument there will be ſome jarring, ſome harſhneſs. Our preſent Sabbath is a pleaſing twilight, in it we taſt how good and gracious God is, we ſee through a glaſs darkly, we Pſal. 34. 8.drink drops of divine delight, we have refreſhing gleams, ſweet viſits of Chriſts preſence, but we know viſits are ſoon 1 Cor. 13. 12.over. There is a threefold imperfection which clouds the enjoyments of the preſent Sabbath.
We enjoy but little of God, we onelyonly ſee him through a cranny or a lattice on our Sabbath here: It may be one truth in a Sermon may warm the heart, and many ſavory Cant. 2. 9. Nonne fidelis anima Deum talem experitur quando celeri omnium commutatione in ſpiritualibus exercitiis illum modò preſentem devotionis fervore, modò ut abſentem, ariditate quidem ſentit; modò ſuprae coelos contemplatione elevatur, modò tranſilit humilium cogitationum colles? Del. Rio.truths paſs by and make no impreſſion; we are ſometimes affected in a prayer, other times the heart is dead and flat, and the chariot wheels are taken off, and we drive heavily, we riſe with grief and guilt from our knees. Sometimes at a Sacrament we make a good meal, but at another ſeaſon we are little better than ſpectators at that heavenly banquet. Nay, the very efficacy of Ordinances is ſharp and painful; when the word doth work it breaks hearts, it ſlaughters luſts, it meets with the torrent of corruptions, it is the corroſive which eats out dead fleſh; and all thoſe things are unknown in our better Sabbath. And how many Ordinances do we enjoy, and how few do we profit by? Sermons oftentimes are more our muſick then our medicine; they court more then they cure; we ſeldom meet with the bleſſed appearances of God: Our ſpiritual benefit by Goſpel-diſpenſations is like the grapes after the Vintage. In our Sabbath here we ſee God more remotely, at ſuch an infinite diſtance we can ſcarce diſcern him; as we look upon ſtars as ſo many twinkling tapers, they are at ſuch a diſtance, we ſee little or Ezek. 33. 32. Mic. 7. 1. Pſal. 63. 2.nothing of their vaſt magnitude.
Our little enjoyment of God on our Sabbath here meets with great interruptions, it is like a ſhallow ſtream which runs a little way, and then is dryed up; we happily meet with Chriſt on a Sabbath, and many Sabbaths paſs over before we meet again with our beloved; there are many pauſes and chaſms in our ſenſible communion with God. The viſits of Chriſt are ſweet, but they are not conſtant; we often come to the aſſemblies of the Saints, but we do not meet with our beloved: Showers of divine mercy they are refreſhing, but they are rare; the Spouſe cannot find Chriſt, Cant. 3 1.no not on his own day; how often doth the Saint ſay even Cant. 5. 1.concerning the Sabbath, as once Titus did, They have loſt a day: as ſome flowers ſometimes they lift up the head and open, but of a ſudden they hang the head and fade away; ſo the poor ſoul, it ſometimes cries out in an Ordinance, He is Cant. 3. 4.come, he is come, he hath given me the kiſſes of his lips, but preſently all is dark again, and the diſtreſſed Saint is ready Cant. 3. 3.to enquire, did you ſee my beloved, did ye meet with him whom my ſoul loveth.
Our little enjoyment of God upon our preſent Sabbath is much darkned by our own neglects: On Gods holy day we do not prepare to meet with God, and ſo we miſs of that little of his preſence we might enjoy. Our own follies draw the curtain, raiſe the cloud, ſet up the ſcreen which hinder Iſa 59▪ 2. Sicut firmamentum eſt interſtitium dividens aquas ſupera… ab inferis, ita peccata noſtra ſunt interſtitium firmiter dividens et ſeparans nos à deo, abſcondunt ejus faciam, & oculos ejus benevolos, ne nos benigne et gratioſè reſpiciat. Alap.our pleaſing views we might have of God; We ſometimes come to hear from God, and we will not take pains with our hearts; and then though we hear the word of God, we miſs of the God of the word: And ſo in Prayer, we do not pullice up our hearts, exert our graces, and ſtir up our ſtrength to lay hold on God, and ſo we looſe the ſweet appearances we might otherwiſe be raviſhed with, we looſe the lifting up of Gods countenance, Pſal. 4. 7. the ſweet ſmiles of Gods face, the powerful workings of his Spirit, and the practical viſits of his grace, that power and glory which God ſhews in his ſanctuary, & revives his p…ople with, on his own day: So that many imperfections beſet our preſent Sabbath.
But our enjoyments in our Sabbath above are ſuperlative and glorious; we ſhall have a three fold viſion to delight us:
Firſt, A corporal viſion, by which we ſhall ſee the humane nature of Chriſt, which will be moſt tranſcendent; his incarnation Robes being embroydered with all variety of perfections. Mans nature was crowned with all glory in Chriſts aſſumption of it.
Secondly, A ſpiritual viſion; By which we ſhall ſee the Pſal. 103. 20. Pſal. 148. 20. In vitâ aeternâ primò penitus remoto velo ignorantiae, et denſiſſimarum tenebrarum quibus in hac vitâ circum ſepti ſumus, glorioſiſſimam faciem Domini dei Zebaoth, Patris, F…ii, et Spiritus ſancti, lucem, eſſent… am, & bonitatem, ſapientiam, &c. Chytr. Lib. de vit. & Mort.bleſſed Angels, thoſe beauteous ſpirits, the illuſtrious maſter-piece of the whole Creation: and this view will be moſt complacential, the Angels beauty being never ſtained, their ſtrength never impaired, their wiſdom never foyled, their muſick never jarred, but theſe morning ſtars ſing together, Job 38. 7. and it ſhall be ever morning with them, and their Hoſts were never diſcomfited.
Thirdly, An intellectual viſion; by which we ſhall ſee the ever bleſſed Trinity, and not as we do here, with clouds and ſhades, but clearly, and face to face, 1 Cor. 13. 12. Job 19. 26. which ſight will be the ſpring of ineffable joyes. Chytreus obſerves, In our heavenly Sabbath we ſhall ſee God, and all masks ſhall be removed, all vails rent, we ſhall be filled with light without all darkneſs, with wiſdom without all errour, with righteouſneſs without all ſin, with joy without all grief, with life without all deceaſe or death. One well obſerves, That our ſight of God in glory, ſhall not be like the ſight of one man beholding another, for from that ſight Rev. 20. 14. Ex viſione dei …mnia beotorum bona unicè oriuntur, et dependent. Ger.there may be ſome pleaſure, but nothing of advantage; But our ſight of God ſhall be cloſe and intimate, and not onelyonly the conveyance of delight, but an affluence of all good things, and deſireable ſatisfactions. God being the chiefeſt good, our beholding him muſt needs return to us all unſpeakable happineſs, all joy and ſweetneſs in the higheſt degree. Mat. 18. 10.Our Saviour avers, hereafter the Elect ſhall be like the Angels, Mat. 12. 25. Luke 20. 36. And how glorious Dei viſio ſummum erit beatorum praemium. Aug.is their ſight of God! Thoſe excellent ſpirits, how do they fill their joyes from that ocean of pleaſure which flows from foreign. Greg. Nyſſen. de Virgin.the beatifical viſion. Auguſtine ſaith, our ſight of God is our chief reward in heaven. Gregory Nyſſen takes notice, That ſo far to be honoured as to ſee God, is the conſummation of our hope, the full of our deſires, the top of all unſpeakable good things; I may add, to ſee God is the iſſue and ſtage of our faith, the ſea of enjoyment, into which the River of faith runs and is loſt. How infinitely greater then will our enjoyments in our Sabbath above be, then thoſe we attain to here in our Sabbath below! In our Sabbath above, there ſhall be fulneſs of joy, Pſal. 16. 11. A torrent of pleaſures which will be ever running, and over-flowing; but here our delights Imago dei ſita eſt in hominis mente, ſive in eo quod homo ſit in ſummo rerum gradu, in quo eſt d…us et Angelus, ſcil. quod ſit naturae ſpiritualis, ſecundum animam, et naturae intelligentis. Alap.in the Lord are faint and few, like the Sun ſhining in a ſhowre, mixed with ſucceſſive tears: In our Sabbath above, we ſhall be ſatisfied with the likeneſs of God, Pſal. 17. 15. But here in our Sabbath below, we muſt bemoan the iniquity of our holy things; not onelyonly the iniquity of our ſlips, but of our ſervices; there are black ſpots upon the face of our faireſt duties, thoſe which look with the moſt taking countenance; our very tears had need of waſhing; our prayers interceding for pardon, and our ſighs, which are the hearts incenſe, had need perfuming, and when we are in our beſt dreſs, we may be cenſured for uncomlineſs. In our Sabbath above, there ſhall be everlaſting triumph and exultation, Pſal. 68. 4. The Saints ſhall be alwayes glorying upon their beds of ſpices, and on their Mountanes of prey, everlaſting Cant. 5. 13.joy ſhall be upon their heads, as a triumphall Crown, Iſa. 35, Iſa. 35. 10.10. But here in our Sabbath below, our rejoycing is ſoon Iſa. 61. 3.over-caſt; either God hides his face in diſpleaſure, or we let Iſa. 65. 14.fall our hands in duty, and then our triumph is turned into Mat. 25. 21.trouble, and we are ready to ſay, Wo to us that we ſojourn in a valley of Baca, a wilderneſs of tears and inconſtancy.
The two Sabbatht differ in their ſuavity and delight. Indeed our Sabbath below is not wholly deſtitute of its ſweets Exod. 16. 14.and conſolations; dews of delights fall upon it, like Manna about the Iſraelites Camp; there is marrow and fatneſs in the Ordinances of it, Pſal. 63. 5. There are refreſhings and The ſweetneſs of holy duties. Pſal. 104. 34. Job 23. 12. Acts 10. 10. Dan. 9. 21.perfumed guſts in holy duties. Davids meditations were ſweet and luſhious, Pſal. 104. 34. Job perfers Gods word above his neceſſary food, Job 23. 12. John was in the ſpirit on the Lords day, Rev. 1. 10. in an exceſs of joy, and in the height of intellectual rapture. Peter in his prayers was in a trance, Acts 10. 10. he was carried above himſelf, and ſaw heaven opened to preſent him with unwonted views. Daniel in the midſt of his ſupplications had the proſpect and company of an Angel, Dan. 9. 21. An inhabitant of glory deſcends to congratulate and accoſt him; nay, oftentimes the word is ſweeter then honey to the taſt of the hearer, Pſal. 19. 10. And while we attend upon it, we feed upon dropping honey-combs. Peter preaching to his Auditory, there falls a ſhowre of the ſpirit, and heaven came Compoſitio thymiamitis offerri debuit coram domino: Altare enim incenſ… ob eam cauſam fuerat conſtructum. Riv.down to viſit the Congregation. Holy duties how often are they ſpiced with unſpeakable delight and complacency. Among the Oblations of the Jews, there were perfumes to be offered upon the Altar of Incenſe, Exod. 30. 1, 7. And our Goſpel Sacrifices are often ſweetned with inward joy and conſolation. If Chriſt meet us in a duty or an ordinance, he drops ſweetneſs from his voyce, Cant. 2. 14. ſweetneſs from his lips, Cant. 5. 13. ſweetneſs from his fingers, Exod. 30 34. Pſal. 119. 103. Pſal. 141. 6. Lev. 16. 14.Cant. 5. 5. ſweetneſs from his cheeks, Cant. 5. 13. ſweetneſs from his mouth, Cant. 5. 16. If we taſt any thing of his fruit, it is very ſweet, Cant. 2. 3. when Chriſt gives a viſit he is every way ſweet to the ſoul.
The Sabbath receives an additional delight from the Fructus Chriſti… dulcis eſt, accipi poteſt de praedicatione Evangèlii, aut de contemplatione dei, aut deconſolatione Sacramenti. Del Rio.Communion of Saints; we do not only meet with God, but with his people on his ſacred Sabbath, we flock as Doves to the windows, and as ſtars meet in a conſtellation, as morning ſtars we ſing together. David remembers with ſome kind of complacency, the joy he had in going to the Sanctuary with the multitude, Pſal. 42. 4. The Primitive Chriſtians prayed, and brake bread together, Acts 2. 42. Their harmony was their happineſs, and their ſociety was their ſatisfaction: But yet all theſe ſweets have their allayes, their damps, and their ecclipſes, they are as the ſhining moon behind Iſa. 60. 8.a cloud, they yield onelyonly a duskiſh light.Iſa. 38. 7.
Firſt, The ſweets of our preſent Sabbath are onelyonly partial; they may delight the ſoul, they do not delight the body; a diſeaſed body is not cured at a Sermon; a tormented body is not eaſed at an Ordinance; if we read, the dim eye is not made more vivacious; if we receive the Sacrament, the paralitical hand is not made more ſteddy: the hand of faith may be ſtrengthned, but not the hand of fleſh; moreover the Ordinances they may delight the mind with information, when they do not affect the heart with gracious impreſſions; Hoſ. 6. 3.they may be our Counſellers, when they are not Pſal. 119. 24.our Comforters; they may convey gladneſs, when they do not tranſmit grace to us, Mark 6. 20. Nay, they may cheriſh one grace, when they do not recruit another. The word Maledicere rebus irrationalibus in ſe conſideratis eſt otioſum & vanum. Aquin.may be a pillar to our faith, when it is not a prop to our patience; as Job, he flings in his troubles, Job 3. 3. when nothing could daunt his faith; If the Lord kill him, yet he will truſt in him, Job 13. 15. The preaching of Chriſt melts Mary Magdalen into tears, Luke 7. 38. and we read of little joy mingled with her weeping.
Secondly, The ſweets of our preſent Sabbath they are gradual: Firſt, Ordinances work conviction, Acts 2. 37. They work upon the Reaſon, and then they work converſion, Parvulus eſt in Chriſto, et in Chriſtianiſmo. Alap.Acts 16. 14. They work upon the Conſcience; and when we are regenerate, they are firſt milk to us, 1 Pet. 2. 2. They ſtrengthen the firſt beginnings of grace, they are breaſts of conſolation, at which the New-born Saint lies and draws; and afterwards they are ſtronger meat, Heb. 5. 12, 14. to nouriſh the believer to a greater adoleſcence and growth in holineſs.
Thirdly, The ſweets of our preſent Sabbath, they are uncertain; ſometimes the Saint meets with a hive of honey at an Ordinance, the truths of Chriſt are ſweet and precious to him, and he is ready to cry out with Archimedes, foreign, I have found, I have found him whom my ſoul loveth: at an other time, Ordinances are dry breaſts to the ſame Saint, all the Bees are burnt; Opportunities of grace are a 1 Kings 3. 21.dead child to him, like Gideons fleece with no drops upon it, Judg. 6. 40.he can ſqueeze nothing of comfort or ſatisfaction to his ſoul; ſo that theſe ſpiritual riches, are, as the Apoſtle calls worldly 1 Tim. 6. 17.treaſures, uncertain demains.
Fourthly, The ſweets of our preſent Sabbath are faint and imperfect. Here our ſpiritual delights are only begun, they are perfected in our better Sabbath, here they are interrupted by our weekly labours, there ſucceeds a hurry of Hab. 2. 6.worldly cares, a week laden with the thick clay of buſineſs Quicquid Judaei ex nationis privilegio, & ſigno faederis; Quicquid Graeci ex Philoſophiâ; quicquid magnates ex dignitate ſuâ fruſtrà ſperant; eaomnia excellentiora quivis renatus habet in Chriſto. Daven.and affairs; but in our heavenly Sabbath, our pleaſures and ſweets run in a full torrent, and in a conſtant ſtream; Here we are lead to our delights by means and ordinances, but above we ſhall be poſſeſſed of our full delights without the help of them, and our God, who is our joy, ſhall become immediately to us all in all, Col. 3. 11. Indeed much intermiſſion and remiſneſs may be found in our very devotions here, in our ſervices of the higheſt elevation; David himſelf, when his heart was moſt ſtrung with divine affections, and in the beſt tune, yet then he had his cadencies; his Hallelujahs, and higheſt ſtrains of praiſe, came off with a Selah, a proſtration of voice; our delights in our earthly Sabbath are onelyonly foreigna table in a wilderneſs, they are onelyonly flagons, Cant. 2. 5. Proſtravit. Buxt.which hold a little quantity of wine, and they are compared to Apples, which are onelyonly an ordinary fruit.Pſal. 78. 19.
But the delights of our Sabbath above, are ſuperlative and ineffable: When we are put into poſſeſſion of glory, we ſhall feel the ſweetneſs of Gods electing love, we ſhall taſt the Pſal. 63. 3.ſweets of Chriſts redeeming love, we ſhall drink joyes eternally from the ſpirit of love, whoſe loving kindneſs is infinitely Gaudium erit de veritate. Aug.better then life; then we ſhall need no threatnings to drive us, no promiſes to lead us, but divine goodneſs will perfectly and complacentially attract us, that we ſhall be naturalized to God, and goodneſs, and be no more able to turn off from that ineffable ſweetneſs, then the load-ſtone is to convert it ſelf to the Weſt. Auguſtine ſaith, That heaven is nothing but the joy of truth. It is remarkable, That the joyes of heaven are oftner compared in Scripture to drink, then meat, becauſe there is no labour in chewing them, nor any diminution of them, but they ſlide down ſmoothly and fully, and repleniſh the dilated ſoul. The whole quire of our powers and faculties ſhall be fixed in everlaſting fruition of unſpeakable delight. Now the Saints Suavis hora, brevis mora. Bern.have ſome fits of joy, but then they ſhall have their fill. Now they have many a ſweet hour; but joy ſhall then be a ſtanding diſh, and we ſhall be everlaſtingly ſatisfied with the fulneſs of Gods houſe. Now our memories are ſlippery in the moſt captivating Ordinances; but then ſhall be an actual ſenſation of divine joyes continually; then ſhall there be joy upon Gaudium erit ſuper gaudium, vincens omne gaudium, gaudium extra quod non eſt gaudium. Aug.joy, joy above all joy, joy, without which there is no joy, as Auguſtine excellently. We ſhall then be perfectly at leiſure for God, and ſee him, we ſhall ſee him, and love him, we ſhall love him, and praiſe him in the end, and without all end. And in our heavenly Sabbath tranſcendent delight will ariſe from our company, (viz.) The Prophets and Apoſtles, and all the Glorious Martyrs with their marks of honour, Concupiſcibile replebitur ſonte juſtitiae; Iraſcibile perpetuâ tranquiſtitate. Bern.Angels, Cherubims and Seraphims, and all that bleſſed Quire of Spirits, who here have done us many an inviſible courteſie, which we never thanked them for, Heb. 1. 14. Thoſe Seraphick ſpirits ſhall contribute dews of joy for our refreſhing, but the full ſhowre of delight will ariſe from the ſight of God. If Diagoras when he ſaw his Three Sons crowned in one day at the Olympick games, as Victors, di… away, when he was embracing them for joy; And good old Simeon, when he ſaw Chriſt, but in a body ſubject to the infirmities of our Natures, having him in his armes, cryed out, Now Lord letteſt thou thy Servant depart in peace, for Luke 2. 29.my eyes have ſeen thy ſalvation. What unſpeakable joy and delight will it be to ſee our Chriſtian Friends and Relations all crowned in one day, with an everlaſting Diadem of bleſſedneſs which ſhall never decay. And when the glorious foreign.Angels begin their Hallelujahs, the Saints ſhall alſo joyn in the ſame harmony. O how the Arches of Heaven will eccho! Jam. 1. 12. Pſal. 149. 5. Pſal. 150. 2.ſuch a blend and ſympathy of praiſes ſhall be in the heavenly chorus, as ſhall fill the inhabitants of glory with raviſhing admiration; and there we ſhall love one another as our ſelves, O quot, et quanta gaudia obtinebit, qui de tot, et tantis beatitudinibus ſanctorum jubilabit. Anſel. Judaeorum Doctores obſervant, Sabbatum (i. e.) diem quietis, repraeſentare mundum verae quietis, & gaudii, quem vocant foreign ubi conſummatu miſeriis hujus mundi aeternâ faelicitate g…udebimus. Rabbi Iſai c. & Rab. Arama. Quando Pii in hac vitâ quandam foreign coeleſtium bonorum, et gaudiorum percipiu…t; corda eorum vix poſſunt capere divinam illam dulcedinem, quid ergò de futura coeli dulcedine cenſeamus quando non primitias tan…ùm &c.we ſhall love God and our bleſſed Saviour better then our ſelves; and Chriſt ſhall love us better then we can love our ſelves, or one another. O how many joyes ſhall he poſſeſs, who ſhall keep an eternal Jubilee, in the enjoyment of ſo many and ſo great beatitudes and felicities of others, as truly as of his own. The Jewiſh Doctors call the pleaſures of our heavenly Sabbath, foreign everlaſting breathings; our delight ſtirring up our deſires, and our deſires feeding upon our delight. The joyes above ſhall not onelyonly be tranſcendent, but univerſal, filling all the faculties of our ſouls, refreſhing and raviſhing all the parts of our bodies; they ſhall be continued, not interrupted, moſt ſweet, moſt ſincere, elevated to the higheſt degree of pleaſure, extenſively reaching to all eternity, intenſively wound up to the higheſt peg of ſatisfaction and delight, Pſal. 36. 9. And the fountane of divine ſweetneſs ſhall not diſtill or drop upon the glorified Saints, as Gums from the Tree, or Roſe-water from the Still, or Chymical drops from the Alymbeck, but ſtreams of delight ſhall gently daſh upon them, to fill them with joy unſpeakable, and full of Glory, Rev. 22. 1. We may conjecture at the body of the Sun by the brightneſs of the beam; ſo may we gueſs what thoſe extaſies of joy ſhall be, which ſhall ſweeten our eternal Sabbath, by thoſe fore-taſts and prelibations of joy which the Saints here ſometimes feel, 1 Pet. 1. 8. The firſt fruits of this joy, how do they tranſport the believer, and carry him even above the world? Inſomuch that he ſcarce knows whether he be in the body, or out of the body, 2 Cor. 12. 2. His ſences and faculties are wrapt up to drench in unuſual pleaſures. Now if the preſent cluſters yield ſuch generous wine, what will the over-flowings of the Vintage yield? What fruits ſhall we gather from an everlaſting harveſt? This made Auguſtine Aug. de Civit dei. lib. 22. Cap. 30. Queſt. Supr. Exod. Queſt. 173.call our Sabbath above, Sabbatum maximum, our greateſt Sabbath; Plenitudinem Sabbati, The fulneſs of a Sabbath; Nay, Sabbatum Sabbatorum, The Sabbath of Sabbaths. Indeed the ſweets of our future Sabbath, here they may be admired, but they cannot be comprehended; hereafter we may be filled with them, but we ſhall not dive to the bottome of them.
The two Sabbaths differ in this, the one is the repreſentation of the other. Our Sabbath upon Earth doth onelyonly adumbrate, Fuit illud Sabbatum typus aeterni illius ſabbati in coelis; in quo electi an… mâ, et corpore, a peccatis, calamitatibus, et miſeriis hujus vitae requieſcent. Ger.and ſhadow out our Sabbath in Heaven. On our Sabbath below, the body reſts from labour; in our heavenly Sabbath, both body and ſoul ſhall reſt from ſin, calamity and miſery, and God ſhall reſt in us, and we ſhall reſt in him. In the legal Sabbath, there was no Manna fell on that day, Exod. 16. 27. In the Sabbath above there ſhall be no miniſtry, that uſefull and neceſſary ordinance ſhall wholly and for ever ceaſe. In our Sabbath below, we leave the world, and the affairs of it, while we go up into the Mount, and converſe with Jeſus Chriſt: In our Sabbath above, we ſhall Dies dominica eſt imago futuri ſeculi. Baſ.get above the world, and with Elijah, let fall our mantle, our looſe garment of mortality, and put it on no more, but converſe with God eternally on the Mount of joy and delight. There are indeed many rare types and repreſentations 2 Kings 2. 13.of our heavenly Sabbath.
Paradiſe; which was a promptuary of beauty, pleaſure, delight, eſpecially when mans innocency did accent the Paradiſus univerſ… ſenſibilis venuſtati… inte…ligentiam excedit. Damaſc. lib. 2. de Orthod. fid. cap. 11.ſweetneſs of it. How freſh the trees, how ſweet the flowers, how muſical the birds, how luſhious the fruits of this tranſcendent place, till Adams fall folded up this land-skip, and turned himſelf out of this Garden of God, that he might dreſs it no more; and ſince it is over-grown, inſomuch that the remains of it are not known to the moſt curious ſearchers after them: But before this breach, the pleaſures of Paradiſe were ſo tranſcendent, that the delights of our ſupernal Sabbath are called Paradiſe, Rev. 2. 7. 2 Cor. 12. 4. OnelyOnly the Paradiſe of the Second Adam, where he met with Auguſt. Epiſt. 112. Cap. 13.the ſaved Thief, Luke 23. 43. tranſcendently ſurpaſſes the Paradiſe of the Firſt Adam; In that, the preſence of God is Clem. 5 Stromat. Anſel. Thom. Aquin. ſecunda, ſecundae, queſt. 175. Art. 5.immediately in the Paradiſe above, which inhanceth all enjoyments to the ſupreameſt height. And therefore Auguſtine, Clemens Alexandrinus, Anſelme, and Aquin as affirm, that Paul, when he was rapt up into the heavenly Paradiſe, he ſaw the Divine Being, entring the place of the bleſſed, who eternally ſee God face to face: So that when we 1 Cor. 13 12.mention, or contemplate on the Coeleſtial Paradiſe, we muſt caſt a ſhade on Adams Paradiſe, his pleaſant Seat, as falling ſhort below all degrees of compariſon.
Secondly, It might be added, that the fruits and delights of Adams Paradiſe were more calculated to pleaſe the ſence, and refreſh the outward man; But the delights of the upper Paradiſe are more refined, and principally influence the ſoul, mans better part.
The Tabernacle doth ſweetly reſemble our Sabbath above, Pſal. 84. 1. Luke 16. 9. Pſal. 15. 1. Rev. 21. 3. eſpecially Tabernaculum Moſaicum propter pelles hyacynthinas ipſam co…perientes; coelum è long inquo aſpicientibus repreſentabat. Joſeph. lib. 3. Antiq. Cap. 7.if we look upon the furniture of it.
Firſt, There was the Ark of the Teſtimony, Exod. 40. 21. which, as a learned man concludes, denotes the bleſſed Trinity, whoſe ſight is our happineſs above. In the Ark there were the two Tables of the Law, Deut. 10. 12. The golden Pot of Manna, and Aarons bloſſoming Rod, Heb. 9. 4. In our heavenly Sabbath the Father will govern us with moſt holy Laws, which anſwers to the two Tables; The Son ſhall be bread of life to us to feed upon, John 6. 33. which anſwers to the pot of Manna. The Holy Ghoſt ſhall Numb. 10 33▪eternally fill us with freſh and flouriſhing graces, which anſwers Charitas ibi erit lex; Filius dei erit rex; et modus erit aeternitas.to Aarons bloſſoming Rod.
Secondly, Over the Ark was the Mercy-Seat, Exod. 25. 21, 22. which expreſſes our dear Redeemer, who hath promerited not onelyonly grace, but glory for us. And from the Rom. 3. 25. Numb. 7 89.Mercy-Seat anſwers were given, which ſignifies that bleſſed familiarity which the Saints ſhall enjoy with the Lord in Glory.Exod. 35. 18. Hac figura Cherubinorum repraeſentati fuerunt Angeli dei. Riv.
Thirdly, By the Cherubims which were at the two ends of the Mercy-Seat, we may underſtand the bleſſed ſociety of Angels, Mat. 22. 30. who ſhall joyne with us in a pleaſing, and complacential harmony. The praiſes of the moſt high being eternally celebrated by the confederate praiſes of Saints and Angels.
Fourthly, In the Tabernacle there was an Altar, Exod. Poſt Chriſtum, juſti et ſancti omnes, conſummati, et perfecti erunt in gloriâ. Alap.27. 1. to denote the ſanctity, and the unſpotted holineſs of our devotion above. Our worſhip before the Throne, ſhall reſemble the Lamb who ſits upon the Throne, in unſpotted purity. We ſhall be alwayes eating of the tree of Life; there ſhall be no tree of Good and Evil to hazzard our diſobedience. We ſhall have no need then to complain of the iniquity of our holy things; then the ſervices of juſt men ſhall Heb. 12. 23.be as their ſpirits made perfect. It is not poſſible, that all tears ſhould be wiped away from the eyes of the Saints, Rev. 21. 4. before all blemiſhes are fetched out of their perſons, and all ſtains waſhed away from their ſervices.
Fifthly, In the Tabernacle there was a Candleſtick, Exod. Tobernaculo ſuit candelabrum ſpeciei planae, et extenſae, placentae inſtar. Riv.25. 31. to inform us of the clear viſion we ſhall have of God in our heavenly Sabbath, 1 Cor. 13. 12. There ſhall be no partition wall to debar our ſight, no intervenient pillar of a cloud to abate our light, no curtain drawn to caſt a ſhade on our ſight, but all ſhall lye open to make way for our Deum cerneraus non quod deus faciem habeat, ſed phraſi hebraicâ cognitio noſtra erit clara, et intuitiva. Par.fulleſt and everlaſting views. Then we ſhall ſee God intuitively, as the School-men ſpeak; and Moſes his requeſt, Exod. 33. 13. ſhall be anſwered in every particular. Our knowledge of God ſhall be intimate and familiar. Our minds ſhall be a clear skie, without the covering or vaile of any darkneſs; nothing ſhall remaine to interpoſe or hinder our freeſt viſion of the ſacred Trinity.Exod. 33. 11.
Sixthly, In the Tabernacle there was a Table on which Deus omnem caliginem mentibus et cordibus noſtris abſterget, et tam ſenſus, quàm animos noſtros coeleſti luce perfectiſſime perfundet.ſtood the Shew-bread, Exod. 25. 23, 30. to ſignifie to us, the rare ſatiety of our bleſſed fruitions above: In our heavenly Sabbath we ſhall be ſatisfied, but never ſurfeited. Our Maſters joy cannot cloy us; the muſicks of the Bride-chamber will raviſh, but not weary us, they will be our triumph, not our trouble; the ſongs about the Throne of the Lamb will never put a diſtaſt upon us. Here lies the difference between Earthly and Heavenly delights, the firſt Mat. 25. 10.drown, the other draw out our appetite; the pleaſures of Mat. 25. 21.this life blunt, of the other life, blow up our deſires.Vo luptates terrenae ſaturant, non ſatiant; voluptates caeleſtes ſatiant, non ſaturant.
Seventhly, The Table in the Tabernacle was to be made of Shittim-wood, which will not decay or putrifie, to deuote the indefective eternity of all our good things above. Chriſt purchaſes are like himſelf, a holy one which will not ſee corruption. It is obſervable, that glory which in one place is called a crown of Righteouſneſs, 2 Tim. 4. 8. in another, is called a crown of Immortality, 1 Pet. 5. 4. onelyonly to ſhew, that Eternity is the richeſt pearl in the Saints crown.
Another repreſentation and type of our heavenly Sabbath and Reſt may be the land of Canaan.
Firſt, This plentifull land was freely promiſed, and as Deut. 9. 6.freely given to the people of Iſrael, Deut. 9. 6. ſo the gift of God is eternal life, Rom. 6. 23. our heavenly inheritance is the gratuitous bounty of our heavenly father; free grace is our beſt, and only tenour.
Secondly, The land of Canaan was gained by Conqueſt; Joſhuahs ſword paved Iſraels way to that fruitful ſoyle; their heads were to be crowned with Laurel, the emblem of Acts 14. 17.victory, before their hearts were to be filled with food and Rev. 2 7.gladneſs, and the luſhious plenties of Canaan, which was Rev. 3. 5.the larger Paradiſe of the world. And the delicacies of heaven Rev. 3. 12.are given to the Conquerour. This truth is ſo frequently Rev. 3. 21.inculcated in Scripture, and ſo often preſſed by Chriſt, as Rev. 21. 7.if our beloved intended our meditations ſhould dwell there.
Thirdly, The land of Canaan flowed with milk and honey, 2 Sam. 24. 19.Joſh. 5. 6. It was rich and plenteous to a miracle; holy 1 Chro. 21. 6.writ affirms, One Million, three hundred thouſand men were maintaned in it, beſides women, children and impotent perſons, and yet this land was of a ſmall and inconſiderable compaſs. Theſe outward plenties did only ſet forth, Pſal. 36. 8. Phraſi iſtâ, Intra in gaudium domini tui univerſa denotatur beatitudo, cum non poſſ…t eſſe major gloria ſervi. Chryſoſ….the copious delights of glory. In our heavenly Sabbath, there are rivers of pleaſure, Pſal. 36. 8. Legions of Angels, Mat. 26. 53. One hundred forty four thouſand of glorified Saints, Rev. 7. 4. Fulneſs of joy, Pſal. 16. 11. and pleaſures in the plural number to ſhew their plenty, and pleaſures for evermore to denote their eternity.
Fourthly, The Land of Canaan was entred by armed Iſraelites; but when they had taken poſſeſſion, the Arms were laid aſide, and every one ſafe under his own Vine, and his own fig-tree, Mic. 4. 4. And ſo the Saints in this life put In vita Aeternâ perfecta erit tranquillitas, & aeterna ſecuritas. Ger.on the whole armour of God, Eph. 6. 12. and in that Coat of Male out-vy Caeſar, who fought and was victorious in fifty battels; but death at laſt puts an end to theſe ſharp encounters, and the Saints weapons, though not their honour, is laid in the duſt, and ſo entring a better Canaan, they ſit under the true Vine, John 15. 1. with complacency and 1 Cor. 2. 9.inconceiveable joy to all everlaſting.
The Temple of Solomon was an illuſtrious type of our heavenly Sabbath.
Firſt, When that glorious ſtructure was built, there was no noiſe of ax or hammer; no tool of Iron gave the leaſt diſturbance, 1 Kings 6. 7. Every thing was fitted before it was brought, to prevent the clamorous confuſions of workmen and their inſtruments. So our ſupernall Sabbath in Rev. 21. 4. Iſa. 38. 14. Pſal. 38. 8. Pſal. 6. 6.glory ſhall admit of no noiſe, no harſh, or diſplicent ſound, no heavy groans or uncomfortable ſighs, no roaring out for the diſquietneſs of our heart, or chattering like a Crane in doleful prayer and complaint, there ſhall be no ſilent voice Heb. 11. 10.of weeping, or ſoft murmur of a gliding fear; but all theſe In coelis ibi civiles erimus, ibi erit noſtra manſio, ibi non ſolum erimus, ſed et ibi manebimus.things ſhall be done away, all capacities of trouble being ſwallowed up in perfect joy; as the flaming fire-brand is quenched in an Ocean.
Secondly, The Temple was a fixed ſtructure and not portable, to be carryed up and down as the Tabernacle was, its ſtation was at Hieruſalem, nor was it capable of removal, foreign. Iſid. Peluſ.and for ſome hundreds of years it remained in its uſual place, ſhining in its gold and glory. And ſo our future Sabbath ſhall be immutable, not ſubject to change or alteration, not ambulatory or in a paſſage. Our dwellings above are Manſions, John 14. 2. Our enjoyments are ſtable and inalterable: There we meet fully with God who is our fixed Center. The Apoſtle ſaith, our building in heaven is eternall, 2 Cor. 5. 1. It is a building of God not made with hands, and ſo not ſubject …o decay or reparations; Art John 18. 36.did not frame it, and time cannot looſen or diſſolve it. But Rev. 21. 2.to revert to that from which there hath been ſome digreſſion; Our Sabbath below as in a morning bluſh, doth ſomething Dies dominicus Reſurrectione Chriſti ſacratus, Aeternam non ſolum ſpiritus, ſed & corporis requiem praefigurat. Aug. de Civit. Dei.reſemble our Sabbath above as the Infant in the Cradle doth a man in his full ſtature or the dim candle, the Sun in its greateſt ſplendor: And let us admire divine indulgence in giving us this faint reſemblance, before we come to the Archetype of an everlaſting reſt. But in the generall, thus meditation like the Sun, may run through all the ſigns of the zodiack, and fly from one ſpiritual object to another, from the God of the Sabbath to the Sabbath of God, (which ſubjects have been thus enlarged for its larger circuit) and freely dilate it ſelf as far as our time ſhall either reſtrain us, or give us greater leiſure; and when, as the Sun, meditation hath fetcht its compaſſe, it may begin again.