Heaven viz. the Stars and shews us their Aspects Dispositions and Motions which were hid in the day This darkness unbends the world and gives a short and necessary truce to mans labours and recreates their wasted spirits The Sun finisheth its compass about the world in twenty four hours a very short space for so long and tedious a circuit The diversities of seasons proceed from the motion of Psal 19. 1 2 3. the Sun and as the motion of the Sun from East to West makes day and night so its motion from North to South causes Summer and Winter and by both these the world is preserved Summer crowns the Earth with flowers and fruits and Winter which seemeth to be the death of nature robbing the earth of its heat and life contributes very much to the universal good it prepares the Earth by its cold and moisture for the returning Sun and seasons Indeed the motion of the Sun is admirable running ten or twelve millions of leagues every day without failing one minute of its appointed stage and inviolably observes its due and constant order Let us meditate on the Air whose extent fills the space between Heaven and Earth it is of a pure and reviving nature and easily transmits the influences of the Heavens And as One observes It is the Arsenal for Thunders Lightnings whereby God summons the world to dread and reverence Pedro d' Mexia Imper. Histor Diaphanus est Aer nisi verò talis esset species rerum coloratarum et figurarum adeòque omnium rerum visibilium recipi non possit nec ad oculos nostros deferri ac proinde nihil à nobis videri quâ—â—e igitur est hoc beneficium quodnam speculum hoc pulchrius c. insomuch that Caligula Rome's Emperour was wont to fly under his Bed at the noyse of the Thunder The Air it is the treasury of the clouds which dissolving in gentle showers refresheth the earth and calls forth its seeds into flourish and fruitfulness it fans the earth with the wings of the wind allaying those intemperate heats which otherwise would be injurious to the worlds inhabitants The Air is the region for the birds wherein they pass us so many mâ—ving Engins praising the Creatour the Air being onely their larger musick-room The Air serves for the breath and life of man and is divided into several Regions there are three Regions of the Air all usefull and admirable in their kind And as Zanchy observes By the Air things become visible and colours are seen in their proper comliness and beauty Let us meditate on the Sea that vast body of waters which fill the hollow and excavated places of the Earth as the Oceanus totam per circuitum terram eamque exâ—avatam instar magni et latissimi circuli ambiens efficit ut terra supra et infra sit â—quis detenta idque ex dei mandato tum ad perfectionem ornatumque universi tum ad plantarum et animantium salutem blood doth the veins of man Here the Leviathan playes and sports it self in its liquid traces and windings the high and proud waves serving to racket and bandy this Sea-Monster from one place to another Job 41. 1. Psal 104. 26. And in these great waters Gods admirable power is seen that they should be reined in by so weak a bridle as the sand and its rage should be snaffled by it when the wayes beat upon the shore in their insultation you would fear they would swallow up all but they no sooner touch the sand but all is turned into froth and its watrish insolence evaporates How doth the Lord descant upon these mountanous billows and this swelling Ocean Job 38. 8 9 10 11. Who shut up the Sea with doors when it brake forth as if it had issued out of the womb When I made the cloud the garment thereof and thick darkness a swadling-band for it and Job 38 8 9 10 11. brake up for it my decreed place and set bars and doors and said Hitherto shalt thou come and no further and here shall thy proud waves be stayed The extent of the Sea is likewise to be considered it washes the four parts of the world and becomes the Bond of the Universe by it the most distant Nations are united it is the medium of Trade and Commerce in which Divine goodness is much to be observed and adored and Commodities peculiar to several Countries are made Common to all Thus great advantage and delight accruâ—s to man who sails upon this kind Element to the Port of his desire Let us meditate on the Earth Consider its position it hangs in the midst of the Air to be a convenient habitation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Cratylo for us It s stability is rare the Air it self is not able to bear a feather and yet the whole Earth remains in it fixt and unshaken notwithstanding all the storms and tempests which beat upon it surely the invincible and powerful hand of God must needs support and sustain it We may likewise contemplate on the various dispositions of the parts of the Isa 44. 24. Job 38. 4 6. Terra corpus est simplex grave solidum et densum in medio mundi tanquâ—m fundamentum ipsius collocatum eoque proprio in loco immobile et rotundum Zanc. earth the Mountanes Vallies Rivers which are as the veines to carry nourishment to this great body Nor are Plants to be pretermitted their roots whereby they draw their nourishment and the firmness of their stalk by which they are defended against the violence of the winds the expansion of their leaves by which they receive the dew of Heaven So now all the parts of the world may afford fuel for holy meditation The Heavens give light the Air breath the Sea Commerce the Earth habitation all these things being pondered and meditaâ—ed on in them we may read the Name of God indelibly printed Our meditation may flutter its wings over these considerables and fly into admiration of the Infiniteness Power Excellencies and Perfections of the Great Creatour Let us meditate on Man the abridgement and recapitulation of the whole Creation Let us consider and observe Psal 139. 15. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the composure of his body He was fearfully and wonderfully made as the Psalmist speaks Psal 139. 15 16. Let us take notice of the powers of his soul and who but an infinite Agent could unite this soul and body and clasp them together an immaterial soul with an earthly body Who but God the great Jehovah could assign them both their form situation temperature and fitness for those uses to which they serve Acts 17. 27 28. We may indeed see God in the activity of our hands in the beauty of our eyes in the vivacity of our senses and if we look inward what distinct and admirable faculties is the soul endowed and enriched with The understanding exercises the Empire over all
sorrow Titus an Heathen Emperour when a day was past and he hâ—d done no good Pedr. de Mex Hist Imper. on that day was wont to break out into sighs and sorrow to those who were about him and cry O my friends I have lâ—ft a day The loss of any day is matter of moan but Ezek. â—9 14. to lose the Lords day and the Lord in that day this is a lamentation and shall be for a lamentation In nature the interpâ—sition of the Earth between the Sun and the Moon causeth an eâ—clipse and surely when earth vain thoughts earthly discourse froth and negâ—ect have interposed between God and thy soul on his own day what an ecclipse of sadness Eccles 12. 5. should it cause upon thy heart Upon the loss of friends we go in mourning and why not in the loss of Sabbaths which are good friends to the soul Christ waited for thee in every Ordinance thou didst not give him the meeting go home and like the Dove bemoan the loss of 2 Kings 2 12. thy mâ—â—e It is most equal when Ordinances are not our Tristitia nobis data est ut dole â—mâ—s non de morte sed de peccato ibi solâ—â—â— utilis est â—â—â—stitia alibi est inutilis Chrysost treasure that they should be our trouble and what we want in good we should make up in gâ—iâ—â— When Elisha went with Elijah and a chariot of fire parted them asunder carrying Elijah to heaven and leaving Elisha on earth Elisha looked up and cryed my Father my Father Hath God and thee O Christian been parted asunder on a Sabbath and hath the Lord left thy heart on earth and himself gone to heaven O think sadly of this and with bitter moan cry out my Father my Father Repent for the loss of the Lords day and lament after the Lord of that day Sad hearts do well become empty Sabbaths It is very doleful to pine for thirst at the wells mouth If thy heart hath been dead in duties let it be drowned in sorrows Christ looks through the lattice in every Ordinance if thou hast turned thy back upon him by neglect or a vain spirit say with the Church Is any sorrow like unto my sorrow Lam. 1. 12. Search into the cause of this heartless and fruitless passing away Gods precious Sabbath It is good for a Christian to examine what way-lâ—id his work what kept God and his soul a sunder It may be thou didst not tune thy heart by holy preparation Loâ—se strings make no musick every peg must be wound up Vndressed gardens yield no delightfull prospect Mattaina praeparatio necessaria est per diligentem cultus consideratiorem et opis divinae implorationem Riv. in Decalog nor do the nowers grow but on the bâ—ds where the Gardiner hath used his industry and his artifice Thou hast not happily plâ—wed up thy heart aforehand by prayer and meditation and so it is fallow when it comes to Ordinances Holy duties themselves are harsh when the heart is out of tune Marshalled armies engage in battle and prepared hearts engage most properly and most beneficially in Ordinances 1. Cor. 11. 28. To examine our selves is not onely the preface to a Sacrament but to every holy Ordinance No wonder thou art dead in the Sanctuary if thou art deficient in the Closet thou didst lose the morning and therefore thou didst lose the day See is not this the cause thou art so heavy and so stupified in holy Administrations The clock was not wound up and therefore it did not strike Thou wast not Jer. 14. 9. with God in secret and therefore thou didst not meet God in publick so thou looked'st for healing and behold trouble The fire must be blown before it turn into a flame Prepared physick contributes to the cure there must be the Apothecary to prepare as well as the Physician to prescribe Medicines Barascue est feria sexta quâ—m nos vocamus diem veneris quae praeparationis nomine appella tuâ— quia Judâ—i sâ—lâ—bant illo the necessaria paâ—are â—â— proxâ—me 〈◊〉 Sabbatu◠〈◊〉 â—b omni opâ—re servili cessâ—â—dâ—m erat Ger. Our hearts must be taken pains withall before they are fit for the Ordinances of a Sabbath The Jews had a Preparation day as well as a Sabbath day John 19. 43. The heart must be broken by repentance raised by meditation spiritualized by prayer over-awed by a sense of the Divine Majesty before it is fit for communion with God It was a serious prayer of holy Hezekâ—ah 2 Chron. 30. 18 19. The good Lord pardon every one that prepareth his heart to seek God and the Lord God of his Fatheâ—s though he be not cleansed according to the purification of the Sanctuary And in the subsequent verse it is said The Lord hearkened to Hezekiah and healed the people Experiment this preparatory work and no doubt but thy complaint will cease and the case will be satisfied It may be thy thoughts are low of Sabbath gains Men will not run a race for a trivial prize Merchants venture to Sea Phil. 1. 14. not for Pibbles but Pearles Thou lookest on Ordinances as empty breasts and so thou liest carelesly at them But this is a strange and a sinful mistake Faith the best of graces is the fruit of hearing Rom. 10. 17. The Spirit the best of gifts is the fruit of praying Luke 11. 13. And Christ Christus illâ— tri-dâ—◠〈◊〉 et sepulturae fuit â—â—â—ciculus Myâ—rhae propter dâ—lâ—rem sed pâ—st triduanum dolâ—rem absorpsit laetitia et fâ—ctus est â—t botrus Cypriâ—n vineâ—s engedâ—i illa myrrha â—â—mmutata est in vinum suavissinum et salutare the best of banquets is the fruit of Sacramental receiving Mat. 26. 26. Are not Ordinances the Exchequer of soultreasure more sweet then the clusters of Camphire Lam. 1. 14. more transcendent then mountanes of Spices Cant. 8. 14. More pleasant then the Vineyards of Engeâ—di Cant. 1. 14. Surely thou art mistaken sinner Didst thou ever consider Prayers have held the hands of the Father Exod. 32. 10. Gospel doctrines have employed the tongue of the Sâ—n Luke 4. 43 44. And a shower of the spirit hath fallen upon the Congregation at a Sermon Acts 10. 44. Nay the whole Trinity have been present at a Baptism Mat. 3. 16. Such fruitfull wombâ— must not be called Barren But this sinfull level which so prostrates Ordinances is no more then the evidence of Satans power and that he leads thee to much Del Rio. captive at his pleasure None will call Ordinances empty but the Father of lies What is it which causeth thy neglect of or slightness in Sabbath duties It may be the force of a temptation Satan hath an enmity to our communion with God It was the Evil one hindred Paul from going to the Thessalonians to scatter and disseminate the truths of the Gospel 1 Thes 2. 18. He stirred up the Jewes against the
bare and naked Asseveration will not salve all Cant. 3. 5. their doubts Besides God appointed the Sabbath which Cant. 8. 4. was celebrated in the times of the Law and shall not he Ecclesia non debet nec potest mutare sabbatum qui aliter dicunt falso me interpretantur Prideaux appoint the Sabbath which is celebrated in the times of the Gospel Nay is it not necessary and agreeing to natural equity that he who appoints the manner and matter of worship should also appoint the sufficient and necessary time of worship Are not all men even the Governours of the Church and the greatest Potentates obliged to render to God the homage of observing a sufficient time for worship Or shall we deny God the priviledge which every common Landlord assumes to himself to appoint the days of payment of his own homage What if the Church cannot Quando deus sanctificat sabbatum est sanctificatto constitutiva Cùm homo sanctificat sabbatum est sanctificatio invocativa Weems agree if she apostatize or grow heretical which is no new thing in the world where then shall God find his sufficient time for Sabbath-observation In a word all the power of the Church is founded on the fifth Commandement and not on the fourth and she may as well appoint the worship it self required by the second Commandement as the sufficient time of it required by the fourth And it is well observed by the learned Weemes God onely may sanctifie a Sabbath for himself for the Sabbath is not to be reckoned among private goods but it is to be reckoned among such things as are common to all as are the fire and the water therefore Tempus non est inter privata bona sed inter bona communia qualia sunt â—er aqua quod divini juris est nullius â—â— bonis est Weems man cannot separate time as God doth for his service and worship and there separation is but occasional accidental and mutable Thus learnedly and rationally this worthy man argues that the Sabbath being a common good to the world the institution of it is not to be attributed to any Convention of fallible men but onely to him who is the Lord of Heaven and Earth And surely he who created the Sun the Index of time doth and must appoint the Sabbath which is the quintessence and best part of time These sublime institutions as the Sabbath Sacraments Ordinances c. which have a general concourse in the good and to the benefit of Mankind as they speak the glory so they evidence the determination of God their Author The same Authority which institutes a day may abrogate it and alter it but the Church cannot abrogate and alter Ejusdem est refigere â—ujus est figâ—re the Lords day It is a Canon of the Civil Law They who can enact can repeal and this may be instanced in the Festivals and Sabbath of the Old Testament God alone ordained them and he did cancel and abrogate them Now it is the judgment of our most classick and authentical Divines That the Church cannot alter the Lords day So Certè quamvis dies dominicus sit juris canonici consuetudine tamen nunquam abrogaâ—â—tur Azor. Quid ergò An diem dominicum jure divino esse stabilitum asseremus Ego quidem Auditores sine cujusdam praejudicio lubentissimè concedo in istam sententiam Prideaux Dr. Fulk that eminent Champion of the Protestant Religion who profligated the Romish Cause in answering the Rhemists Testament he thus avers our Plea To change the Lords day saith he and keep it on a Monday or any other day the Church hath no authority for the Lords day is no matter of indifference but a necessary prescription of Christ himself delivered to us by the Apostles This is most clear and plain and let the learned Professor of Oxford the famous Prideaux give his opinion in this Cause I am not satisfied saith he with the Ordinance of the Church for the Lords day because Church-Ordinances may with the same facility be broken as they are made which absolutely to affirm of the Lords day were unadvised And besides could the Church remove the Lords day to Monday Tuesday or any other day what becomes of the day of Christs resurrection the first day of the week upon which not onely the Fathers in the primitive times but likewise our later Divines do so confidently and truly bottom and found it And will it not sound very harshly and unseemly that the Nox est tempus ante Christum plaenum tenebris infidelâ—tatis peccati sed dies est tempus praesens evangelii quo Sol i. e. Christus lucis suae gratiae et amoris radios toto Orbe diffundit Cyprian great and eternal Jehovah should ordain and appoint the Sabbath of the Old Testament and a company of fallible men subject to be attached by a writ of Error should institute the Sabbath of the New Testament when Religion shone with a brighter ray and scriptural ministrations were far more glorious Or to speak in the Apostles language When the Night was far spent and the Day was at hand Rom. 13. 12. That day so much rejoyced in by Abraham and his believing Posterity so much admired by the Martyrs in the primitive times Once God and Man wonderfully united in the same Person made one Saviour but God and Man strangely are Copartners to make two Sabbaths and that the old Sabbath now entombed in the Grave of Christ should have a divine Author and the Christian new Sabbath which is to endure to the worlds end should onely be fixed upon humane Authority is I suppose beyond the reach of ordinary apprehensions But the learned Prideaux wisely observes The Canon of the Church doth not Dies dominicus practicè moraliter est immutabilis Suarez give to this day any Divine Authority which before it had not but sheweth rather what they received from their Ancestors to be transmitted by them to their posterity Nay Suarez the Jesuit will acknowledge That the Lords day practically and morally is immutable and subject to no alteration and therefore it cannot be of humane Authority And indeed it is a dangerous thing to the whole Fabrick of Religion should an humane Ordinance limit the necessary Ecclesiastica disciplina Authoritas nimiâ facilitate enervatur et irrita redditur Alap time of Gods worship Or that the Church should not assemble but at the pleasure of the Clergie and then perhaps not well agreeing among themselves for what would men busied about their Farms their Yokes of Oxen and domestick affairs would not they set at naught a humane Ordinance Would not prophane men easily dispense with Nonnullum quod audivimus aut vidimus argumentum nos adhuc in contrarium flexerit quin ut nomen illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aequè respexerit institutionem Christi ac resurrectionem Dr. Wells their
finds no Nausea or weariness but its motions are quicker and sweeter the nearer they come to the center As holy David who was much in Communion with God all his enjoyment of him did but set him more on longing nor did the Hart ever run so greedily to the waters as his soul panted after God Psal 42. 1 2. My soul longeth saith he but longings are onely Eccles 1. 1. Psal 42. 1 2. Judges 15. 18. in some cases Well then my soul thirsteth and thirst must be satisfied or else the thirsty person dies But secondly God promises Vbertatem facultatis abundance Prom. 2. Altitudines terrae sunt luera rerum blandimentâ— populorum sublimitas dignitatum abundantia opum Greg. Moral Mat. 6. 32. Sanchez Musc Marlorat Verum Augustâ— haec dei verbâ— promissa altius et augu lius quid spectant scil altitudines Coelorum Alap Altitudines terrae i. e. altitudines coelorum quae sunt terra sedes non morientium sed viventium Alap of Revenue so the Text I will cause thee to ride on the high places of the Earth It is very observable here how a temporal promise is clasped in the armes of two spiritual promises not as if the temporal promise was the evidence of greater love but because God will cast in temporal blessings as an overplus into the reward of obedience Sanchez takes these high places of the Earth mentioned in the Text for the abundance and plenty of earthly increases and saith the promise most properly belongs to the Jewes and to this opinion agrees both Museulus Marlorat and so the Septuagint interpret it and they say this speech alludes to the Mountanous Country of the Jewes which was abundant nay even luxuriant with Vines and Fruits so that the meaning of the promise may be That whosoever observes the Sabbath holily according to the prescribed directions they shall enjoy a richer and larger portion of outward things then the common lot of the world And this I suppose may be the meaning of this rare promise although others repine at the straightness of the exposition and will have some spiritual and more sublime thing included but leaving others to abound in their own sense I understand the promise of terrestrial enjoyments and so it is consonant to another Scripture of the like nature mentioned in Deut. 32. 13. So that he who observes the Sabbath God Deut. 32. 13. will not onely provide the banquet but fill the basket for him he shall not onely enjoy spiritual comforts but temporal good things the very fruitfulness of the Earth shall be his portion Obj. But here it may be objected that these promises mentioned in the Text they are made onely to the Jewes they Fateor haec alludi ad illud quod ait Moses ad Judaeos Deut. 32. 13. Alap are Israels monopoly and therefore they are no ground for Christians to build upon no promise for a Christian to act his faith upon suppose he observes Gods holy Sabbath with never so much severity and purity To which it may thus be replyed The Gospel is not barren of temporal promises to encourage Godliness a great part of which is the holy observation of the Sabbath Godliness hath the promise of the life that now 1 Tim. 4 8. is saith the Apostle The Gospel hath two breasts of Consolation the promise of things temporal and of things spiritual nay fuller breasts then the Law hath And though the high places mentioned in the Text may relate to the Vitae quae nunc est ut scil hic vitam pacatam longaevam et rebus omnibus necessariis instructum agamus mountanes of Judaea which were fruitful and feracious yet Sabbath-holiness being as grateful in Gospel times as formerly it falls under the promise of the things of this life which will rise as high as the mountanes of Judaea The things of this life mentioned by the Apostle in the forecited place taking in whatsoever may accomplish the happiness of this life in its most comprehensive circuit It is further Replyed If the holy observation of the Sabbath be not peculiar to the Jewes as most certainly it is not Then whatever promise may be made by way of encouragement The 20th of Exodus and the 12th vers let it be compared with the 6th of the Ephesians and the 3 d vers Where what is promised in the Law is likewise promised with enlargements in the Gospel Mat. 11. 30. Rev. 1. 10. cannot be peculiar to the Jewes The Duty and the Promise alwayes go together the Service and the Satisfaction It is very strange that God should leave us Christians the Duty and give them the Jewes the Promise we onely should act the toyle and they injoy the triumph how inconsistent is this with the easiness of Christs Yoak Christians if they act high duties they shall ride upon high places It must not be denyed if making the Sabbath our delight belong not to us neither do the high places of the Earth but who can rise to so great impudence as to deny the former And therefore if we must be in the spirit on the Lords day we must not be denyed to be the inheritours of the fatness of the Lords Earth Nay once more it is answered That the promises made to the Jewes were for the most part temporal and those made to Christians for the most part spiritual yet did not Deut. 30. 19. Isa 1. 9. 1 Tim. 6. 6. Magnum lucrum pietâ—s est affert secum quicquid homini satis est Maldon the Jewes temporal promises exclude spiritual nor the Christians spiritual promises exclude temporal but our obedience keeps the Key which opens to both promises to the Jew and to the Gentile and so in this particular case A holy deportment upon Gods blessed Sabbath must be the readiest way to make both Jew and Gentile happy and prosperous the one before the other since the coming of Jesus Christ And we must leave this rich promise in the Text to be the Crown of Sabbath holiness to the Saints under and after the Law But thirdly God promises ubertatem sanctitatis abundance Prom. 3. Tertium est hoc Sabbati deique cultus praemium q. d. Dabo tibi insignia illa bâ—na quae promisi Abrahae Isaaco et Jacobo scil delicias et divitias gratiae coelestis aâ— deinde gloriae et aeternae faelicitatis in â—â—lo Alap of spiritual grace so runs the Text And feed thee with the Heritage of Jacob thy Father Interpreters generally understand this promise of things spiritual and supernatural that the holy keeping of the Sabbath shall be crowned with the blessings of the upper springs with rich gifts heavenly graces with the riches of heaven with the treasures from the mines above Alludit ad terram Judaeis promissam quae praefigurabat sedem longe altiorem Sic cibabo illos epulis coeli saith holy Hierome He alludes to the promised Land of the
onely transplanted from some other Nation now joyning with the people of God all which abundantly shews how gratefull the holy observation of the Exod. 20. 8. Sabbath is to God And indeed when First The Author of the Sabbath is holy Secondly The Duties holy Thirdly The Command holy Exod. 20. 8. Fourthly The Day holy Nay Fifthly The Designe holy viz. to carry on the work of Grace and Holiness on our souls it must needs bâ— very acceptable we our selves should be holy our thoughts Sicut in vitiis qui ingratum â—ixerit omnia dixerit Ita in divinis â—ffiâ—iis qui Sabbatum dicit omnia dicit Acts 20. 7. our desires our services our discourses our actions on this blessed day One who prophanes the Sabbath he is the scandal the abuse the spot the deflouring reproach of this holy day the Antipodes of the Sabbath In the Primitive times the Saints made a Collection of Duties as well as of Charity as if no part of that day should run over to any impertinency First And what a strange prophaness nay prodigality doth it import that for the gratifying of our vanity a wanton Prophaners of Gods Sabbaths they are prodigal of divine promises palate a voluptuous inclination a little fleshly ease the covetous craving after an unseasonable gain the purchase of a little waste time upon a Sabbath we should disinherit our selves of all that superlative happiness those many promises folded up in Scripture have made over to a strict observation of that holy day this blessed Sabbath What inhumane and frantick prodigality doth this imply Nay such are prodigal not onely of their own good but of Gods honour This is one of his ten words charged by the Creator of Heaven and Earth upon man Remember the They are prodigal of Gods honour Sabbath day to keep it holy and the engrossing of this charge God doth not leave to any Amanuensis but he will write it Exod. 20. 8. with his own singer and also to intimate that his intentions were to perpetuate this with other precepts of the decalogue in the morality thereof The Lord himself imprinted Deut. 4. 13. it not in paper but upon tables of stone yea when the first tables of stone were broken his Majesty gives express order to Moses to have other tables like to the former prepared and he wrote thereon the same Law the second time Exod. 34. 1 28. Praecide tibi i. e. in tuam â—â—ilitatem Rab. Sol. As the Lord delighted in the first institution of the Sabbath so he accounts himself honoured in its sanctification and his complaint and charge is against them who are regardless of his Sabbath I am prophaned amongst them and what do those who prophane his Sabbath but break the tables of Ezek 22. 26. stone the second time and cast a dishonour upon him who delights to be called the Lord of the Sabbath Mark 2. 28. Nay the prophaners of the Sabbath are highly prodigal of Gods favour for they provoke him by the sin of sacriledge for it being the Sabbath and the Lords day that time is stoln Such are prodigal of Gods favour from God himself which is spent otherwise then he alloweth and how sad is this robbery and theft And that smart sentence which was misapplyed unto Christ for he strictly kept the Sabbath of the Lord his God may be applyed to John 9. 16. Sabbathi prophanatio contemptus est totius legis dei et divini cultus Leid Prof. that person who is an ordinary prophaner of this holy time This man is not of God because he keepeth not the Sabbath day And indeed according to a mans regard or disregard of the Sabbath is his respect or disrespect to all the rest of Gods Commandments The Sabbath observed is the compâ—ndium and Epitome of the whole practice of Piety and the transgression of the Sabbath is the violation of the whole Law of Sub observatione Sabbati breviter comprehenditur sâ—mma tâ—tius Preâ—atis Calv. Exod. 16. 28. God When the people of Israel went to gather Manna on the Sabbath day observe Gods complaint to Moses Exod. 16. 28. How long refuse ye to keep my Commandments and my Laws saith the Lord. Observe Laws and Commandmentts in the plural number in that they break the Commandment Totum divinum cultum suo ambitu complectitur Sabbathum August ad Casulanum Concil Paris Lib. 3. Cap. 5. of the Sabbath God accounts it as the breach of all his Commandments it is a sin against all his concernments It was a memorable saying of Augustine Let us shew our selves Christians by keeping holy the Lords day And the Council of Paris We do admonish all the faithfull for the salvation and good of their souls that they would give due honour and reverence unto the Lords day because the dishonour of it is both contrary to Christian Religion and doth without all doubt bring destruction to the souls of all that continue in it And Bulling Concio 65. holy Bullinger observes He that despiseth the Sabbath makes no great account of the true Religion The Prophets when they Ezek. 20. 16. Ezek. 22. 8. Ezek. 23 38. would complain of the decay of Religion they cry out the Sabbaths polluted Indeed in the not observing Gods holy day there is not onely impiety but great disingenuity for the Ezek. 20. 12. Ezek. 20. 20. Sabbath is given us not as a task but as a priviledge to be a pledge of our interest in God and a confirmation of our hope Heb. 4. 4 5 8 9. of further sanctification as also of our everlasting Sabbatisme or rest after our wearisom wandrings in this world it is given for the sweetning of our wilderness-way unto the heavenly Canaan it is our spiritual feasting every week it is our day of delight in this day St. John was in his Sabbathum delicatum quia delicatè et tenerè est observandum divine rapture and no doubt but many of Gods dear servants have abundant experience of spiritual cordials given in upon the conscientious keeping of this day and St. John's Garments of joy have fell in some measure upon 2 Kings 2. 13. them CHAP. X. There must be serious preparation before the solemn day of the Sabbath HAving thus in general discussed the Doctrine propounded I come now to a more particular handling and ventilation of it and in so doing First Lay down divers duties which are to fore-run the Sabbath Secondly Lay down a plat-form how we must spend every part of Gods holy day Thirdly Give divers rules for the more compleat and strict observation of the Sabbath Fourthly Propose many cautions to prevent the pollution of this blessed day With many other things which will occur for the more manifest enucleation and confirmation of the doctrinal truth propounded But to begin with the first thing proposed viz. what we must do by way of preparation for this
other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist faculties the will pursues with eagerness either that which is good or that which appears to be so the memory preserves fresh and lively the pictures of those things which Galerus antiquissimus peritissimus mediâ—us partes hominis corporales delineans in admirationem raptus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex clamat are committed to its charge Surely this consideration would make our meditations on the Lords day most sweet and delectable and what a golden thread of divine wisdom runs through the whole Universe The Order of the world shews the wisdom of God Prov. 3. 19 20. The Earth is set lowermost as the foundation of the rest the Sea is pent within its Channels the Air is above them both and the Heavens are the highest loft of the Creaâ—ion And so admirable order may be seen in making the world God proceeding from things imperfect to things more perfect First there is the rude mass then the Heaven and the Earth glorious Psal 104. 24. creatures but without life then Herbs and Plants which 1 Cor. 1. 21. have a vegetative life but without sense or motion then the brute Creatures which have sense and motion but want reason and last of all Man whom God endows with a reasonable soul and makes him after his own image And Gen. 1. 1 2 11 20 26. in this order we may perceive first the dwelling place is appointed then the food then the creature which is to feed 1 Kings 10. 7. upon it the beast upon the herbs and man upon the beasts The Queen of Sheba was astonished at Solomons wisdom when she perceived the well ordering of his family Certainly Abraham cum suis civis erat non Canaan sed Coeli in Canaan domum haberâ— noluit seâ— in mobili semper habitavit tabernaculo qui oculos jugiter conjiciebat in coelestem civitatem Ansel did we observe the order of nature we should more wonder at the infinite wisdom of God Heb. 11. 10. Amos 9. 6. The several parts of the world are sometimes compared to a building and in this great house every part conspires to the beauty service and decency of the whole The roof of this building is Heaven the Sphears are Chambers and stories in the Heavens the foundation of this building is the Earth Job 38. 5 6. The Stars and glorious Luminaries are windows in this house and the Sea is the water-course which serves this magnificent Structure And it is observable that every thing in the world is fitted for use and service The workmans skill is as much commended in the use of an instrument as in the making of it Now the upper Isa 40. 28. Heavens are made for the habitation of the Saints the middle Isa 43. 15. Heavens to give light heat and influence the Air or lower Isa 42. 5. heavens to give breath to sustain both man and beast the Isa 45. 12. fruits are for food the plants and herbs for medicine Galen Mal. 2. 10. saith there are six hundred muscles in the body of man and Eph. 3. 9. every one fitted for ten uses and so for bones nerves arteries and veins whoever shall observe them their situation use correspondence cannot choose but fall into admiration of the wise Creatour The wisdom of Men and Angels cannot mend the least thing in a Flie the figure colour quantity or quality of a worm or of a flower all which are made with so much exactness And it was no less then blasphemy in Alphonso the Spanish King to aver That had he been the Maker of the World he would have cast it into a better form No All the works of Creation are stupendious and admirable and are as so many asterisks to point out the glory and fame of that incomprehensible being who was the author and founder of them CHAP. XIX God is most wonderfull in the works of his providence WE must meditate on the works of Providence God is seen and manifested not onely in the making but Duplex est in deo potentia una quâ novit omnia altera per quom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amm. in the governing of the world not onely in the power of his hand but in the wisdom of his head he hath not onely made the ship but he sits at the stern and is the pilot to guide it Divine providence will be more fitted and suited to holy meditation if we trace providence In its conservation of all things in their beings By Gods immutable and powerfull providence all things are sustained Quomodo aut Sapiens esset deus mundi conditor sine sciret aut omnipotens si non posset aut bonus si nollet mundum quem condidit cur are gubernare and supported Acts 17. 28. It is a good saying of a learned man How could God be unspeakably wise if he knew not be infinitely powerful if he could not be admirably good if he would not govern and take care of the world he hath created A Master of a Family will take care for and support the Children of his loins the servants of his house and the place of his habitation where he himself hath taken up his abode That God rules and sustains all things by his good Providence is easily to be demonstrated if we look upon the world in general He hangs the Earth upon no king Job 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26. 7. And what then should sustain that great vast and massy body but the supporting hand of the Almighty He not only sustains a Body of Earth but gives life and breath unto all things Acts 17. 25. The World doth not only rest steddy as leaning upon the Pilâ—ar of Gods Power but all creatures in the world have their life and motion from him He puts a principle of life into them to travel and flit Damascen 1 Eph. 11. up and down the world their steps are guided and given Acts 17. 24 25 c Prov. 15. 13. John 5. 17. Annon Dei manu omnia sustentantur reguntur certe durare non possunt presertim tam diu cum omnia sint ex nihilo Zâ—nch by the Lord Their locomotive power is from him And God doth not only give breath but bread to his creatures Psal 33. 19. He spreads the Table for Man his Vice-roy in the world And the young Ravens cry to him all the fealty they can shew they cry and they have their supplies from him Psal 147. 9. Luke 12. 24. And God doth not only make provision fâ—r man but afford protection to him His food shall sustain him and mans Sword shall not dâ—stroy him God will not only exhibit supply but keep off danger This likewise is verified in inanimate things He numbers the Stars that one of those glistring tapers shall not be missing nay he calls them by their Names Psal 147. 4. to shew his exact providence for the conservation
other things look with a delightfull aspect Thus the Psalmist tripudiates and exults with joy Psal 118. 24. He was in a high degree of joy And indeed if the feast be made for laughter as the wise man Vmbra fit ex corpore et luce et est itinerantium refrigerium ab aestu et pratectio a tem pestate Christus umbra et tutela est et refrigerium humani generis quod gravi peccatorum onere premebatur Honor. speaks Eccles 10. 19. That day wherein Christ feasteth his Saints with the choysest mercies may well command the greatest spiritual mirth The Lords day is the highest thanksgiving day and deserves much more then the Jewish Purim to be a day of gladness and a good day Esth 9. 17 18 19. On this day we enjoy communion with Saints and shall we not rejoyce in those excellent ones Psal 16. 3. On this day we have fellowship with Christ and shall not we sit under his shadow with great delight Cant. 2. 3. On this day we are partakers of the Ordinances and shall we not be joyfull in the house of prayer Isa 56. 7. On this day we have special converse with the God of Ordinances and who would not draw water with joy out of the wells of salvation Isa 12. Zach. 2. 10. Phil. 4. 10. Isa 58. 13. 3. Surely when we are in the midst of so much musk we must needs be perfumed it is Gods command as well as our priviledge to make the Sabbath a delight And whether we are dilating on Gods works or attending on Gods word which are two principal duties of this day they both call for joy and delight David saith Thy testimonies are my delight Psal 119. 24. 77. And Solomon tells us Prov. 25. 25. As cold water to a thirsty soul so is good news from a far Countrey Now the word of God contains the best newes that ever was discovered to the Sons of men Peace on Earth good will towards men Luke 2. 14. and the glad tidings of Gaudete semper si non actu tamen habttu Cajet the Gospel came from Heaven a far Country Indeed the Apostle commands us to rejoyce evermore 1 Thes 5. 16. A Christian may rejoyce with all kinds of joy Phil. 4. 4. First With natural joy in those things which are good Semper subest materia laetandi sanctis et exhibitis et promissis Bern. to nature in health strength beauty riches c. Secondly With spiritual joy with joy in the holy Ghost Rom. 14. 17. The Saints must rejoyce in the favour of God and in the fruits and pledges thereof viz. In the pardon of sin in sanctification in hopes of glory Thirdly The Saint as he may rejoyce in all kinds of joy so in all states and conditions both in an adverse and in a 2 Tim. 2. 19. prosperous estate Fourthly In all ages in his Youth and in his declining years Luke 10. 20. Fifthly In all dayes both in our day and in Gods day Gaudete de exhibitione gaudete de promissione quoniam et res plena gaudio et spes plena gaudio gaudete quia expectatis praemia dextrae Heb. 12. 23. 1 Kings 8. 56. However it is Gods Children alwayes have or may have cause of rejoycing The Promise is Their joy shall no man take from them John 16. 22. To this end the Comforter is given to abide with them for ever John 14. 16. And one of the fruits of the holy Spirit is joy Gal. 5. 22. And Bernard observes there will be a continual supply of joy First In things exhibited and already given as the writing of the Saints names in Heaven Luke 10. 20. by an unchangeably decree so that it is as possible for God to cease to be God as to alter his decree of election To which may be added other blessings depending as sins pardoned the person justified the nature healed the soul sanctified all which are matter of unspeakable joy and delight Rom. 8. 37 38. But Secondly If the things exhibited should faile us yet we might rejoyce in things promised and these promises are fresh springs of continual joy For Gods promises to his Promissimes divinae non excidant neque irritae reddantur people are Cabinets filled with the richest Jewels Exchequors filled with the greatest Treasures First They are infallible for their certainty 2 Cor. 1. 20. Secondly They are before the world for their Antiquity Tit. 1. 2. Thirdly They are precious promises for their rarity In dei promissis nulla est falsitas quia in faciendis nulla est omnipotentis difficultas Fulgent 2 Pet. 1. 4. The promises are a firm inheritance to the Saints Heb. 6. 12. They are unshaken pledges of better things Rom. 4. 21. The Saint hath a double pledge to assure him of future happiness 1. One within him in his own breast Gods holy spirit of promise Eph. 1. 13 14. 2. One without him in Gods word those glorious promises recorded in sacred writ I say glorious for the promises are vessels laden with the richest fraught Promissiones sunt bona in coelis nobis promissa et haec possidebunt fides et patientia Alap 1. The Saints have promises for all seasons 1. For times of affliction Isa 43. 2. Isa 63. 9. 2. For times of temptation Satan shall not buffet them but they shall have the shield of a promise to defend themselves 2 Cor. 12. 9. 3. For times of decay and declination when the stock of grace runs low and the poor believer languisheth in his inward man Phil. 1. 6. 4. For times of necessity Mat. 6. 33. Heb. 13. 5. He that Haec celebris est promissio non te deseram neque derelinquam hebraice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deus erit scutum et clypeus suis hath the fruit shall have the paper and the packthread to bind it up in The Earth is the Lords Psal 24. 1. as well as the Heavens Isa 58. 14. 5. For times of prosperity Deut. 28. 8. Their good things shall be sweetned with his goodness and he will shed a perfume upon all their encrease Secondly As the promises which God hath made to his people are calculated for all times so are they repleat and enriched with all varieties of good things Numb 14. 10 1 Tim. 4. 8. Deut. 19. 8. First Of good things temporal Canaan a land flowing with milk and honey was the land of promise Deut. 19. 8. The good things of this life which smooth and sweeten our way to eternity are onely waters which gush out from the rock of a promise Isaac's store of Servants Gen. 26. 14. and Gen. 18. 18. Jacob's store of Cattle Gen. 30. 43. they were the fruit of a Gen. 22. 18. promise made to Abraham that God would bless his Seed Acts 3. 25. Gen. 12. 3. And Secondly So of spiritual good things of pardoning grace Isa 55. 1. of converting grace
the same Augustin averres Chrysostom assures us That the words of Ipse de cantatorum psalmorum Davidicorum verba inter canendum prolata recenset Chrysost Homil. de verbis Isai 1. lib. 5. Davids Psalms were the constant matter which was sung that which did feed the voyce and the rejoycing of Christians in his time Thus singing of Psalms was the usual and commendable practice of the golden times of the Church And sing to the Lord Psalm 47. 6. must be the command which must lead us up and down a Sabbath and especially put an Higgaion Selah upon the close of it Now for our more comfortable management of this heavenly service and spiritual recreation we must consider Singing of Psalmes hath excellent Presidents That service is much sweetned which is exemplified by the best Patterns We have the best of Persons going before us in this Job 38. 7. way of holy delight The Morning stars of the Church have sung together Heb. 2. 10. 1. Christ himself the Captain of our sanctification as well as our salvation hath gone before us in this holy practice he sang a Hymn with his Apostles Mat. 26. 30. He sang with the Apostles to shew us that Psalms are calculated not onely for the publick Congregations but private Families He sang not with the multitude but with the Disciples And Christ sang in the Evening to evidence that the Evening of his own day is the most fit season for this heavenly duty And he sang immediatly before he suffered Hymni sunt laudes dei cum cantico Et si sit laus non dei non est hymnus si sit laus dei et non cantetur non est hymnus Oportet ergo ut sit hymnus habeat haec tria et laudem et dei et canticum August Psalmi Davidici sunt sacri hymni Philo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Archimusico vincenti praecentori cui cura est de re musicà instatque ut ad debitum finem perducatur Prefecto cantorum Occurrit in Psalmis 35 vicibus Bithn to seal this Ordinance with his blood And if it be Queried what Hymn Christ sang Learned Expositors are various in their opinions and shoot so much at Rovers that I shall not stay to take up their arrows But it is not without remark that Augustin gives us the full and rare description of an Hymn which may help us in this case Hymns saith he are the praises of God set forth in singing If it be praise and not of God it is no hymn And if it be praise of God and these praises are not sung it is not an Hymn And therefore if it be an Hymn it must have these three things It must be praise the praise of God and that with a song Christ then was versed in this holy practice and so the Holy Ghost pens a Psalm for the Sabbath viz. the 92 Psalm that as there is the Lords Prayer to guide us in that holy duty so there i◠the Lords Psalm too to excite and stir us up in this feraphical Service 2. Godly Princes have glorified God in this duty 2 Chro. 29. 30. David composes Psalmes and Hezekiah commands them to be sung The chief Magistrate joynes with the chief Musician And he that takes the Scepter in his hand to govern the people he likewise takes the Harp in his hand to sing the praises of the Lord Psalm 98. 5. David and Asaph Hezekiah and the Levites all joyn to sing forth the praises of God There was among the Jews a Prefect of songs as well as a Governour of the People 3. The Holy Apostles those bright luminaries of the Church they have made this musick in their Sphears Acts 16. 25. Paul and Silas sang praises to God in their Exod. 15. 1. darkest Dungeon though their feet were their tongues were not in the stocks 4. Eminent Fathers Some have been cited already to give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Quest 117. ad Orthodoxos in their testimony to the praise and practice of this duty I will onely superadd one more One most worthy among the worthiest famous Basil who thus discants upon singing of Psalmes Look whatever is profitably dispersed throughout the whole Scriptures the same is gathered together Est Psalmus animarum tranquillitas Pacis Arbiter optimarum disciplinarum promptuarium Psalmus turbas et fluctus cogitationum compescit iracundiam mollit est elementum incipientibus incrementum proficientibus c. Basil in the Book of the Psalmes and therefore this Book of Psalmes was preserved that those who are Children in years or altogether young in manners might in shew sing in meeter but in truth might instruct their own souls the instructions of the Psalmes being sung both at home and abroad A Psalm brings quietness to the mind is a peace-maker repressing the perturbations and passions of the mind it doth mollifie anger and procure love and friendship among men suggesting unto the mind a certain concord and a common bond to unite men together and compelling men to the harmony of one Quire A Psalm is instruction to the ignorant an increase to them that profit and one voice of the whole Church This doth beautifie solemnities and causes Godly sorrow for Psalms do pull tears out of the most stony hearts Thus far the Renowned Father launches forth in the praise of Psalmes Ho◠institutum in hodierum diem retentum Aug. Confes that spiritual incense as he is pleased to call them And from the Primitive Church this heavenly service hath been propagated down to our very times This duty like the Sun which runs through the several signs of the Zodiack hath passed the tempers and dispositions of every Age. Singing of Psalms hath not onely excellent presidents but enforcing reasons The Psalmist saith It is a good thing to sing unto our God Psal 47. 1. This duty being like a fruitfull Cloud in the Summer season which is not onely our screen against the heat but melts into a showre for the earths refreshing It doth not onely make a Canopy for us to keep of the scorching Sun but makes a draught for the ground to satisfie its parching thirst So we do not onely magnifie God in singing of Psalms but we solace our selves and put our Josh 6. 20. own hearts into a spiritual delight This duty is much to Edification Our souls are built up as the walls of Jericho were pulled down by loud sounding forth the praises of the Lord while we praise God we engage him and as holy musicians after we have drawn our tongues and hearts into the Quire we shall have our reward The Apostle advises Cum hilaritati inservimus aedificationis et utilitatis mutuae memores esse debemus Daven the Ephesians to speak to one another in Psalms Eph. 5. 19. The Christian at the same time carrying on a three-fold design 1. He praises God 2. He works divine truth upon his
Laws and Statutes Ezek. 20. 16. and yet in the midst of his anger his Sabbath is so dear to him that if they will yet keep his Sabbath his wrath may be withheld and restrained Ezek. 20. 20. and better days may befall and betide them But yet the pollution of his Sabbath is so great and so gross an abomination that God knows not how to put it up and therefore he goes on in his complaints reiterating his charges against them and bringing in new Bills of Indictment for the violation of his Sabbath Ezek. 20. 24. Ezek. 22. 8. 26. Ezek. 23. 38. And when God pronounces his sorest judgments against Israel he at last comprises them all in one he tells them Hos 2. 11. He would cause her Sabbaths to cease they should lose that darling mercy which they had so much abused Now then all this importunity of God in urging Sabbath-holiness doth but the more alarm us to break off our sin by keeping holy this blessed day Surely the sanctifying of Gods day is a matter of the highest moment else God would not so multiply his Injunctions and charges about it for the Scriptures know no vain repetitions Argum. 9 No Command is rewarded with more bounty than that of the Sabbath God hath set the richest crown on the head of Sabbath-obedience like Jacob it hath obtained the Blessing Gen. 27. 30. and if you ask what blessing it is answered God rewards the holy observation of his day with spiritual blessings and indeed they are the choicest blessings they are most refined not mingled with the dross of earth and inconstancy they most concern the Soul which is mans more sublime and better part and for these was the Sabbath principally ordained that God in the use of Ordinances on this day might enrich our Souls with spiritual blessings in heavenly places in Christ Ephes 1. 3. and with these blessings will the Lord bless a conscientious observation of his day so saith the Lord Ezek. 20. 12. I gave them my Sabbaths that they may know that I am the Lord who sanctifies them We shall find and know that the Lord will sanctifie us both with the beginnings and the increases of grace in our hearts Psal 92. 13. if spiritually and sollicitously we keep his Sabbaths yea the Lord hath promised Isa 56. 6 7. to every one who Isa 56. 6 7. keeps his Sabbath from pollution that he will make them Exod. 31. 13. joyful in his house of prayer and in Isa 58. 14. that they Levit. 26. 2. 11. shall delight themselves in the Lord. By these two Texts of Isa 58. 14. Scripture it appears that God hath bound himself by promise Isa 56. 4 5. not onely to work sanctification increase of holiness Ezek. 20. 12. and power over corruptions but also by his spirit of adoption to increase in their hearts a lively sense of his favour Judaei laetantes ibant in templum domini ibique exaltantes orabunt canebant psallebant omnibus instrumentis musicis atque ex victimis deo oblatis epulabantur coram domino Alap assurance that he hears their prayers and accepteth their oblations as likewise peace of Conscience and joy in the Holy Ghost which are the blessings the Christian prizeth above ten thousand Worlds These spiritual mercies then are the reward of Sabbath-holiness and indeed how often doth the devout Soul on Gods holy day sensibly feel the power of Ordinances the workings and impressions of grace the very drawing out of Christs heart towards them and whilest they meet with the people of God in their holy Assemblies the presence of God breaks out like the Sun in a bright Morning and the Holy Psal 122. 1. Ghost falls upon them Acts 10. 44. manifold experience might be subpoenaed in to attest and verifie this truth God rewards Sabbath-holiness with temporal blessings this is a top-branch of that godliness which hath the promises of 1 Tim. 4. 4. Huic sanctificationi saâ—baâ—i promâ—â—tur benedictio tam privota tam publica et custodient Sabbatum nunciatur â—eaâ—us Leid Prof. Per altitudines ubertas terrae intelligatur Sanch. Allevabit super bona terrae Sept. Terra excelsa vinetis fructibus abundat Isa 56. 2. this life that now is Sabbath-holiness can entail blessings on the Throne and make that splendid and illustrious Jer. 17. 25. it can pour blessings upon the family and make that wealthy and prosperous Isa 58. 14. I will cause thee to ride upon the high places of the earth which must be meant of fruitfulness and abundance as Expositors inform us the phrase refers to feracious and flourishing Mountains which are the richest pasturage or else to the Land of Canaan much swelling with Hills which was the most plentious spot of ground while God was with his people there that was in the whole world some observing that that small Land of Canaan maintained at once no less than thirty Kings High-grounds as a learned man conceives are places for the most flourishing Vines and the rarest fruits and the Septuagint interpret these high places of the earth the good things and increases of the earth However rich temporal blessings must be implied which shall certainly as there is truth in the promise be the portion of those who are holy and devout upon Gods blessed day Sabbath-holiness will bring down blessings upon single persons 1. Vpon the more inferiour The very Eunuchs who were Moses arcebat Eunuchos suorum caetu et è templi ministeriis et publicis officiis et Eunuchus notat populum Gentilem qui verè est Eunuchus i. e. sterilis pietatis et bonorum operum Alap pieces of contempt and in the time of the old Law were not to enter into the Congregation of the Lord but their infirmity sued out a Writ of Excommunication against them Deut. 23. 1. and they served onely for a type of the Gentile Nations who were barren of piety and good works yet saith the Lord Isa 56. 45. Vnto the Eunuchs who keep my Sabbaths I will give to them in my house a place and a name better than of Sons and Daughters So grateful to the Lord is the holy observation of the Sabbath that it can make an Eunuch fruitful and put the meanest person into the Bond of the richest promise 2. As the holy observation of Gods day can raise the meanest so it can honour and bless the greatest Nehemiah was an excellent example of zeal for Gods day and his zeal flamed out so much that it scorched presumptuous despisers of it and this sacred heat of zeal was rewarded with great success his combat against Sabbath-prophanation was vigorous and his victory was glorious Nehem. 13. 15 16 17 2 Tim. 4. 8. 18 19 20 21. his contest was sharp and his conquest was sweet The good observation of the Sabbath can bring safety to a City so the Prophet speaking of the keeping of Gods Sabbath