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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	day_n	sabbath_n	week_n	4,328	5	10.6246	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89779	The temple measured: or, A brief survey of the temple mystical, which is the instituted church of Christ. Wherein are solidly and modestly discussed, most of the material questions touching the constitution and government of the visible church militant here on earth. Together with the solution of all sorts of objections which are usually framed against the model and platform of ecclesiastical polity, which is here asserted and maintained. In particular here are debated, the points of so much controversie, touching the unity of the church, the members of the church, the form of the church, and church covenant, the power of the church, the officers of the church, and their power in church-government, the power of magistrates about the church, and some church acts, as admission of members, and other things set down in the table before the book. / By James Noyes teacher of the church at Newbery in New England.	Noyes, James, 1608-1656.	1646 (1646)	Wing N1460; Thomason E359_12; ESTC R201171	85,622	104

darkness before that the light was created in unknown and the time of light is a certain principle of computation 5. The Jews began their natural day with light Gen. 7.10 Exod. 24. Deut. 9.9 Moses is wont to place the day before the night and so it is to be observed in the Sabbath Psalms it calls for praise in the day and in the night also Psal 92. The Sun is made the measure of the day at distinguished from the night and is also set before the night Gen. 1.16 A second general Argument is taken from the nature of the Sabbath as it was significative it had reference to the time of light wherein men use to work and wherein we shall enjoy God for ever The time of light in both Hemisphaeres might be comprehended but Moses speaks according to the vulgar 3. God ended the sixth days work in the sixth days night according to that Hemisphaere wherein Adam was created and consequently the seventh day or the seventh part of time which was Sanctified began with morning light 4. God Sanctified but the seventh day and yet if both Hemisphaeres should begin their Sabbath from the evening of both Hemisphaeres there should be a day and an half Sanctified because the second evening begins twelve hours after the first 5. Forasmuch as Moses did understand by day and that in the same narration the time of light it argues that the Sabbath day was observed correspondently 6. The Resurrection of Christ is the measure of observing the Lords day as the Jews going out of Aegypt by night was the measure of the Feast of the Passover and the Lord rose about the break of day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 28.1 Object Evening is set before the morning Gen. 1. Ans This is but in one place the current of Moses phrase runneth otherwise 2. Evening is not specified in the seventh day and therefore if evening should be the time of night in this one place the seventh day might rather be taken according to the more general acception for the time of light 3. In Gen. 1.16 it is certain that the distinct time of light is called day and if it were so certain that the night were at any time meant by evening in the same Chapter then one might be put to the other It is not unusual for Scripture to speak ordine retrograde as Luke doth in the genealogy of Christ The evening being the last part of the day in the thought comes first to be spoke of Object You shall keep the Sabbath from evening to evening Ans This is appropriated to the Sabbath of expiation for it is called Sabbath in the singular number and only expressed in the Institution of expiation and that of the Passover It is pressed home in the Institution of the Passover Lev. 23.3.6 and of the day of expiation but never intimated when the weekly Sabbath is spoken of 3. One of the Sabbaths is not intended and there is no more reason for the including of the weekly Sabbath in that injunction The Jews were to recken on the morning of the Sabbath of the Passover to the morning after seven Sabbaths fifty days for the celebration of the feast of first fruits Lev. 23.15.16 The reason of observing the Passover in the evening is expressed and is proper thereto The fast doth properly take in the night because it did best sute a time of affliction that must precede the morning of victory and consolation Zech. 14.16 The evening saith Hesychius signified tempora vespertina in quibus dominus advenis The Rabbins record that none were to work on the evening of the ordinary Sabbath but yet not upon pain of scourging or any civil punishment as it was to work on the evening of the Passover That act of Nehemiah in shutting the gates was nothing but a just preparation for the Sabbath It is expressed that the gates were shut before the Sabbath the evening before the Sabbath not the evening of the Sabbath 4. There is no service appointed for the evening of the ordinary Sabbath they were to fast the evening of expiation and on the Passover evening there were many solemnities of Worship Object The Iews ended in the evening Ans They are indeed said to bring their sick after Sun set to our Saviour Some Iews did superstitiously observe the Sabbath and would chuse rather to be overcome by the Romans then to fight on the Sabbath day and I suppose that all of them observed the evening before the Sabbath gratis or without ground A Rabbins option Buxtorf comnet Masoreth p. 17. It was the option of a Rabbin that his end might be like theirs that began the Sabbath with those of Tiberias ended it with those of Tsepphoria the reason was because they of Tiberias began it too soon and they of Tsepphoris continued it too long The Iews had their superstitious Sabbatiolum Object Our Saviour did lie three dayes and an hall in the grave Ans The morning that Christ rose in will make up the due time as well as the evening that Christ was buried in That morning began a day according to our supposition as that evening according to the contrary opinion Besides we must begin the three dayes and half from the beginning of Christs Passion if we will finde the time justly correspondent And it may be the three dayes and half shall be most exactly verified in Christs mystical Body which is the Church Rev. 11. The Sabbath or holy time is the time of light 1. Pro. 2. Day is properly taken for the time of light in Scripture phrase Day is day and night is night The Iews were wont to divide the time of light into twelve hours and counted it their day It is true a natural day with reference to the whole circuit of the Sun in both Hemisphaeres consisteth of twenty four hours With reference to one Hemisphaere dies Civilis as we speak consisteth of twelve hours but the Romans so called their day when it took in the night also In the computation of time we call that a day which takes in the night also but than we speak with reference to the natural day of the whole world not to the natural day of one Hemisphaere 2. The seventh day signified the lightsome day of Heaven where there is no night And it was appointed to signifie the time of working which we call an artificial day 3. Else a day and a half should be sanctified Part of the eighth day is observed by the world constantly if night and day also be observed The gaining and losing of time by navigation is dependent on an extraordinary or unusual motion of a two or three But the eighth day in part shall be observed by half the world ordinarily or constantly and that according to Gods Institution if day and night together must be counted holy 4. How do we sanctifie time by sleeping Why may it not be as good to set up an

to a table Prayer to the Institution of the feast though it be not a direct Institution of it self Christ applieth and presseth sitting at Table Luke 22. as significant at least connaturally with the feast it self it being connatural to the nature of the feast Sitting at the Passover was an Institution else how came standing which was Instituted at the first to be abrogated especially considering the eating of unleavened bread which in part signified the same with standing was all along retained And if the Table at the instant of the Sacrament be significant why not sitting at the Table Rest is frequently an Emblem of our bliss in the kingdom of God and sitting down in the Kingdom of God in Scripture phrase is Analogical thereunto Mat. 8.11 Rev. 3.11 Luke 22.30 and 13.29 The Jews had a Land of rest both we and they a Sacrament of rest Heb. 10.12 and 4.1 2 3 4 c. and why should we swerve from the example of Christ and joyn issue with Antichrist When there appears no natural occasion of alteration nay when it appears that the practise of our Lord was most consonant naturally to his Institution I do not suppose sitting to be an absolute Institution yet it is clear that a Table gesture as circumstances may necessitate is signum natum dependent upon an Institution ex hypothesi a natural medium and an Institution correspondent to the Sacrament To draw to a period Antichrist hath been and is to be discovered by degrees Truth is the daughter of time Achan was taken first in the Tribe of Judah Iosh 7. then in the Family of the Zarhites then in Zabdi lastly Achan the Son of Carmi was taken in his own person God hath by a supetnatural lot of providence directed the witnesses of truth in the Reformed Church hitherto and yet all Antichristian Achanism is not discovered truth daily revives out of the ruine and smoke of Popery The Protestant Church is as Physitians speak in neutralitate convalescentiae Many Babylonish garments fat Beasts for Sacrifice are still reserved though Amalek be slain the throne of Satan in respect of Episcopal Authority remains Agag is yet alive though a Captive How can it be but that the Ark should totter all the while it is put into the new Cart of new Doctrines and new Ceremonies of Papal presumptions All the dust of Popery must be drunk up with just indignation Deut. 9.24 and washed away with the water of Christs blood and Israels Repentance before God will be reconciled It is for want of zeal that we do not feel the stink of all the Reliques of Popery and stop our noses until they are interred Ezek 39. There was a Levite in the time of the Judges that went after his Concubine to setch her home Iudg. 19. 20. but ●●agring and delaying in eating and drinking was benighted and forced in his return to turn into Gibeah where his Concubine was polluted and destroyed by men of Belial The Elders of the Church are fitly represented by this Levite in precedent ages they have been too negligent in expediting the Church to his home and too indulgent to themselves in ease and earthly pleasures hence the Church hath been benighted with Popish ignorance defiled and destroyed by Antichrist by men of Belial Now let the Levite bestir himself and give notice to all the Tribes of Israel concerning this Abomination This must be done by dismembring the Romish Church or Concubine Isa 66.8 and by sending the parts thereof of all Popery over all Israel A voyce of Prophesie from the City from the Temple must be heard against it We have been a long time comparsing the walls of Jericho with silent patience Now it is high time for the Priests to blow the Trumpets and for all Israel to shout together After the three days and half of extremest affliction Rev. 11. the witnesses shall put off their Sack cloth Multum interest gladio an arte solvatur nodus Antichrist shall come down The zeal of the Tribes in Israel hastned the fall of Benjamin there is hope if all Israel would concur to the burning of Achan and all that belongeth to him Babylon were come to an end 1 King 17. Mal. 4.5 Matth. 3. The Ministers of the Reformed Church the witnesses of truth are eminently the antitypical Eliah John the Baptist was the Eliah of Christs first coming Rev. 11. 12. the Protestant witnesses the Eliah of his second coming They correspond in their Wilderness habitation Wilderness habit and Wilderness dyer they correspond in Prophetical Power and Prophetical Doctrine Eliah prayeth and it raineth not and he prayeth and it doth rain the witnesses have the like power Rev. 11.6 Eliah brings down fire from Heaven so do the witnesses Rev. 11.5 Eliah Prophesieth concerning the destruction and extirpation of the ten Tribes the witnesses of the destruction desolation and extirpation of Apostatixed Christendom The Lord hath been a lopping and felling a long time but now the Ax is laid to the root of the Tree Antichrist and Antichristianism shall be cut down and plucked up by the root and cast into unquenchable fire The Pope like that grand Hypocrite Absolon hath conspired against our David and to make the Kingdom sure unto himself hath openly adulterated the Visible Church but he shall be taken even by the long hair of his Pharisaical Doctrines and shall be destroyed and hanged up to perpetual shame and contempt Daniel 12.2 Concerning the Morality of the Sabbath SOmething is natural in the fourth Commandment 1. Pro. 1. The observation of all seasons for Worship or for immediate Worship as some speak Time is connatural to Worship as concreated with the motion of the creature yet natural seasons may as well belong to this Commandment as natural circumstances to the third 2. Some constant and state time is secondarily natural A set time is as natural as a set place and a set time may be universally observed though a set place cannot since the inlargement of the borders of the Church A set time is necessary for the encouragement of Laborers and Servants it is necessary for the promoving of Society Spiritual and for the preventing of Civil damages If some should keep Markets on that day in which others are Worshipping of God this would be a loss to the Commonwealth Thus far a time appointed for Worship is a natural mediums not an Instituted medium of Worship Thus far the fourth Commandment is naturally Moral The observation of a seventh day is possitively or disciplinarily Moral Pro. 2. and perpetually a duty 1. The grounds of the first institution are perpetual and ubi ratio est perpetua praceptum est perpetuum Azorius observeth a meetnesse in acknowledging of Gods works by the first fruits of our works The same grounds that were observable for the first observation of the seventh day do last to the end of the World Time was from the

work as to be a bed and sleep except it be for preparation 5. It is sutable to the first Institution by Moset To morrow saith Moses is the Sabbath of rest Exo. 16.23 The Manna which signified Christ fell in the morning because the time of grace is represented by the time of light The Quailes which signified fleshly bodily and external services came in the evening the time of darknesse Thus the Jews and Papists have excessively lusted after and delighted in fleshly services until their Worship stank both before God and men The Iews ended their Sabbath in the evening but what testimony is there to prove that it was their duty to begin their Sabbath in the evening as part of holy time Many do now suppose that the Iews began their natural day or rather their Civil day if we speak like the Romans in the evening They say it was Gods Institution Lev. 23. but there is no appearance of any Institution for the beginning of ordinary time and that Institution rather argueth that ordinarily the day was not begun in the evening Some observe that it was only the beginning of their religious dayes It was anciently concluded that the Iews began their day with the Persians and Chaldeans in the morning and it is answerable to the current of Scripture Many Fathers and Schoolmen do peremptorily hold that the first day began with the light and therefore understand by evening the end of light by morning the end of darknesse and all do not conceive that day doth there take in the night Object It seems Luk. 23.54 56. that the Iews in time of our Saviour esteemed the evening preceding to be part of the Sabbath Answ I answer this was a time of Superstition and Ignorance and the Evangelist may say that the Sabbath approached with reference to the evening preparation and the morning following 2. The Iews erred in counting that day the day of preparation and yet the Evangelist calleth it the day of preparation because it was so with the Iews So he may say the Sabbath approached meaning the evening because the evening was reputed a part of the Sabbath by the Iews It is concluded that that day which the Iews called the day of preparation was indeed the first day of unleavened bread because our Saviour had observed the Passover the day before this their day of preparation Concerning the manner of observing the Sabbath BOdily feasting was alwayes a subordinate solemnity of the day Pro. 1. 1. We have examples The Iews dressed meat on this day Neh. 5.18 Our Saviour accepted of an invitation to a wedding Feast as it seems on this day Luk 14. The Priest had a double portion on this day two Lambs The Primitive Christians had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this day 2. It is connatural to the nature of the day It is a remembrance of the wonderful works of Creation of the wonderful redemption of the world declared by the resurrection of Christ It was the day of the day of grace of which time the Prophet Sang Psa 118.24 that it was the day which the Lord had made It is the day of the circumcision of the heart of the effusion of the Spirit It is a natural sign or earnest of our Heavenly rest in glory as the whole time of grace is The Sabbath was a natural sign to the Iews of Gods sanctifying them because it was a medium thereof So this Sabbath is a natural sign of our Heavenly Sabbath because it is a medium and earnest thereof Christ the Prince of Israel meets his people on this day and makes their hearts glad Ezek. 46. Rev. 1. Iob. 38. Before Christ came the Sabbath was Ceremonially significative of the rest to come in grace and glory not only an earnest thereof The Ceremony vanisheth but the spiritual use of the day continueth It is aptly called by one aptum Simbolum laetitiae Object The Iews are bid to dresse their Manna the day before the Sabbath Exod. 16.6 Ans 1. The Iews were not forbid to dresse other meats on the Sabbath day 2. As for the Manna it did signifie Christ and the Sabbath did signifie the heavenly rest in grace and glory The dressing of the Manna must accordingly signifie our diligence to prepare our selves for the seeding on Christ in the Sabbath both of grace and glory A bodily Feast is not a co-ordinate solemnity of the Sabbath Pro. 2. as it was of other Feast days 1. It was not consecrated festivally with sacrifies as other Sabbaths were 2. All work is forbid in this Sabbath Lev. 23.3 and only servile work on other feasts This day was to be observed more spiritually then the other Feast days Feasts must never exceed modum naturae nor modum personae nor on this day modum cultus The Sabbath is rather a spiritual Feast then a bodily Feast yet a Feast because appointed for the refreshing of the body as well as of the soul and therefore not for the aff●●ting of the body All the Feasts of the Iews like rivulets have their confluence into the times of the Gospel therefore are spiritually to be enjoyed on the Lords day altogether Act. 20. This day is to be celebrated with works of Piety the publique Worship of God religious disputations Act. 17. reading of the Scriptures Col. 4. Meditations on Gods Law works of Creation and Redemption Psal 92. and with works that may declare Gods name directly and to this end the infirm man might carry his bed Joh. 5.2 Works of mercy are sutable to this days work of present necessity and immediate mercy Our Saviours healing of the sick on the Sabbath teacheth us to spare no labor in healing both the souls and bodies of men We may preserve our goods against storms fires inundations Enemies that shall assault us on the Sabbath The Lord God preserveth all his works that he hath made on the Sabbath from the beginning unto this time Lastly moderate attendence on the dressing of meats which may further our joyful service of God in spirit and in truth Eliah fasted on the Sabbath and so did our Saviour both attended upon a greater service All dead works are our own works all sin is servile work these are absolutely forbid on the Sabbath Spiritualiter observat Sabbathum Christianus Augustine Pro. 3. abstinens so ab opere servili id est à peccato We are to make preparation for the due celebration of the Lords day 1. Get sutable hearts such as may delight in spiritual things 2. 2. Chron. 30.19 2 Chron. 30.18 Exod. 23.15 Lev. 23.3 Keep our selves clean 3. Prepare an offering we must not appear empty 4. Rid our hearts and hands of Earthly things The Lords work is to be done on the Lords day We are to prepare our selves to feast on the Passover by dressing of the Lamb for the Feast of first fruits by considering the goodnesse of God from the time of our conversion to Thanksgiving for the feast of Tabernacles by perfecting mortification as on the day of expiation The Feast of the Passover was to signifie the Feast of conversion of Infant Christians the Feast of first fruits the Feast of confirmation of growing Christians the Feast of Tabernacles Eph. 4. the Feast of perfection of Christians that are come to a full stature And the proceedings of the whole Protestant Church especially may hereby be described The Sabbath is neither appointed for sleep nor work nor play The Passover in the first Moneth signified initium novae vitae the sheaf primitias bonorum operum 2 Cor. 5.1 Zech. 14.14.29 but for the Worship of God We are bid to remember this day six days are permitted for fervile work in the literal sense 3. It is called the Sabbath of the Lord and the Lords day 4. The Lord is our president in observing this day he rested himself 5. It is a day of refreshing it upholds all the Ordinances of our edification a day that is blessed of the Lord. All these particulars require us to observe this day as unto the Lord that we might habituate our selves to godlines We should shew our love to the Lord in shewing for whom we work on this day and shew that we make God our delight by making this day our delight Those that eat the Passover must make it their great businesse in purpose and resolution to prepare themselves for the enjoying of Christ those that feast it before the Lord in the Feast of first fruits must make it their great businesse to bring forth fruits unto God those that enjoy the Feast of Tabernacles must make it their great businesse to mortifie the flesh to perfect their humiliation If all leaven be purged out the bitter hearbs of affliction shall but acuate the appetites and cause us to relish the Lamb that is killed for us the better The leaven of sin made Davids heart feel the leaven of grief Psal 73.21 It is in the original My heart was leavened with grief The cakes of the shew-bread were renewed every Lords day if we renew our selves in preparations God wil not be wanting to renew us by confirmations of his grace towards us New cakes are vigorous and pleasant so are such as do dresse themselves anew to appear before the Lord on his high days He that works the six days for God shall rest the seventh day in God Hanc festivitatem nemo celebrare qui non operatus est bona spera Deo dignae potest Hesychius FINIS

beginning divided by weeks and the seventh day was also anciently observed amongst the Heathen it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Philo calleth it It is evident that the seventh day was not instituted only by way of anticipation or destination for time future The reason of the observation of the seventh day was contemporary to the Institution of it For it was Instituted with respect to Gods ending of his works And the form of the fourth Commandement doth shew that it was to be celebrated at the first Institution because it is Instituted with reverence to Gods ending of his works 2. It was Instituted before the Revelation of Christ and therefore had something in it which was not to be abolished with such Ceremonies as had only relation unto Christ It was at first liberae institutionis but it is not now liberae observationis because it was Instituted in the beginning Cain and Abel sacrificed at the same time it may well be the Sabbath The Chalde Paraphrast on the 92. Psal saith that Adam indicted it for the celebration of the Sabbath The Jews may neglect this day in Egypt for fear of Pharoah but yet it seemeth by Exod. 16 that it was not unknown to the Jews It is possible there may be a natural equity in a seventh day of Worship which is unscrutable in respect of us One saith well that men and Angels could not devise so just a time for Worship Moses speaks of the Sabbath as of a former Ordinance when he Instituted the gathering of Manna and God confirmeth it by the miraculous detention of Manna upon that day 3. It was estated in the Moral Law written with the finger of God alwayes repeated with the other Commandements and established with all the solemnities of Gods presence on the Mount 4. The breach of this Commandement is expressely punished by the Judicial Law The breach of a meer ceremony is not expressely punishable in the Judicials of Moses 5. If a set and fixed time for Worship be necessary and God must appoint this time and there be no other appointed by God but this then this must needs be so Moral as to continue in force There is a necessity that the Church should have a set time for Worship because it was necessary for Adam in the state of Innocency and because it is proportionately convenient with a set place What that our experience is as good as a thousand witnesses The necessity of Gods immediate designation of a set time is argued from Gods undertaking of it under the Law The set times of Worship for perpetuity were all immediately appointed and expressed by God 2. From Gods Instituting a set time to Adam Adam was more wise to chuse a just time then we are 3. From Gods challenging this prerogative in all constant or standing Ordinances of Worship 4. From experienced danger of superstition in times of our own election 5. From the example of the godly in the purest times of Worship In latter times it hath been attempted to change times and Laws but not allowed Antichrist is brought in by Daniel as thinking he should prevail in his insolent presumptions against the Ordinances of God even in respect of changing times Daniel 7.25 The seventh day seems not to be naturally Moral Pro. 3. and as it was significative of Christs resting in his grave it is generally esteemed Ceremonial The Mosaical accession of signification was buried with other Ceremonies in the grave of Christ And that it is not naturally Moral these following considerations do argue 1. The strength of natural reason is not by any means able to demonstrat that a seventh day is more observable for Worship then another naturally 2. It was given to Adam by revelation not ingraven in his heart by Creation as the natural Law was 3. The Moral reasons specified are not necessary but Arbitrary 4. Other sevens of time in the seasts were Arbitrary and the reasons of their Institution of like nature The deliverance out of Egypt might have bespoken a perpetual remembrance in a Feast of Passover amongst the Jews 5. At least a particular seventh is not naturally Moral The first seventh was not because it is not now the present seventh is not because it was not in the beginning Why should a seventh day be naturally more holy then a seventh week moneth or year 6. Our Saviour compareth it but to a Ceremony Mark 2. as being alterable and subordinate to the natural Law 7. This particular time is no more Moral then a particular place The observation of Zanchi and others that it is the Sabbath not the seventh day from the Creation which is specified in the fourth Commandment may not be altogether sound for that very seventh day from the Creation is expressed in the body of the Commandment Something was intederted in the fourth Commandement and also in the fifth that concerneth the people of God only before the Law The preface to all the Commandements in some respect only concerneth the people of the Iews They were to take notice of the seventh day from the Creation as applyed to them we of the seventh day from the Resurrection as the Commandment is applicable to all The reason of observing a seventh day concerned all the reason of observing the seventh day from the Creation concerned those only that lived before the time of grace There was something Ceremonial or typical Pro. 4. in the first Institution of the Sabath by way of anticipation The seals of the Covenant the tree of Wisdom and the tree of Life were in part typical in reference to Christ and the Church though but transiently and in the way of anticipation Christ was not revealed when those Sacraments were Instituted when Adam and Eve were created yet they were all types of Christ and the Church Eph. 5.29 The Wedding day of Adam and Eve was the Sabbath and did justly signifie the wedding of the lamb when the whole work of redemption shall be finished in point of application as it is already in point of satisfaction The whole Garden the Soveraignty of Adam over all Creatures the Rivers that watered the Garden the riches thereof Rev. 21. the gold and precious stones all type out the heavenly Paradise both of Grace and Glory in the way of anticipation Pererius hath collected out of Hugo de vict an elegant type of the new Creation in all the works of the six dayes so that the Sabbath may justly come in thereupon to signifie the rest of Christ and of the Church after that their work is ended Thus the rest of Christ in his grave may be Antitypical to Gods resting on the Sabbath after that Christ had finished the work of satifaction on the Crosse Thus the rest of the Gospel may be Antitypical to Gods resting on the Sabbath Christ had ended his work under the Law Thus the rest that yet abides the people of God may be Antitypical when the Churches work is all