Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	place_n	sabbath_n	10,594	5	9.6630	5	false

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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

over when the marriage of the lambe is come Jus voluntarium est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repertum temporis usus when every one shall sit under his Vine and under his Fig tree Zech. 3.10 In all these respects the Sabbath was Ceremonial and that in the way of anticipation at the first Institution and ceaseth at the coming of Christ The preface to the Commandements concerneth all typically because we have all a Feast of a Passover and are delivered out of a mystical Egypt So the seventh day from the Creation concerneth all in way of type We all enjoy a Sabbath of grace upon Christs finishing the work of the new Creation in point of satisfaction As the Sabbath was a remembrance of Gods resting from his works so it belonged to the second Commandment not to the fourth Onely Gods resting is one positive sanction of the seventh day and urged in the Commandement for the furthering of its observation The seventh day from Christs resurrection Pro. 5. is to be observed in the place of the seventh day from the Creation 1. It was presignified in the circumcision of the eighth day to denote the circumcision of the heart upon this day Col 2.11 Joshuah circumcised all Israel when they came into the holy Land and we must all be circumcised that do spiritually savingly enter into the Land of grace under the Gospel But the Gospel is the special season for circumcising and for the espousing of the Church to Christ the the second Adam 2. Christ chose this day to meet his Disciples and it is in specialty observed and recorded Junitu supposeth that Christ met his Disciples every eighth day till his ascension Iohn was ravished on the Lords day The spirit was powred out on the Lords day 3. From the practice of the Primitive Church and of the Apostles Acts ●0 1 Cor. 16. Apostolorum accurata observatio vice praecepti esse debet as Calvin speaks of Imposition Inst 1.4 c. 3 S. 16. The Apostles practice in matters of common concernment consulted continued is authentical 1 Cor. 11. Tit. 1. They would not practise besides the Commandments of Christ nor suffer others Col. 2. 4. It is called the Lords day as the Supper is called the Lords Supper Rev. 1. The denomination seems to refer to some Institution The Apostle approves of the special observation of the first day of the week by adding another solemnity thereunto 1 Cor. 16. It had been superstition to have observed a set day solemnly constantly and universally without some Divine Institution in place of or together with the former Sabbath if former arguments be sound It may be lawful to observe some set 〈◊〉 in way of method in particular places as natural mediums of furthering Worship yee how can a day be Instituted with reference to the resurrection of Christ as rememorative or prenuntiative without will-Worship or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is lawful to serve God in set times but it is unlawful to serve God with set times to make the time it self a part of Instituted Worship when it is not Instituted by God Those indeed which in Primitive times denied the Lords Supper may wel question the Lords day Yet the Lords day was so universally observed in primitive dayes that a Christian being asked this question servasti diem dominicum It was wont to be answered Christianus sum non possum intermittere 5. If the seventh day from the Creation was observed by Gods Law how could the Apostles change the day without some positive warrant from God Some Christians did observe both the Jewish and the Christian Sabbath but the Apostles speak only for the Lords day 6. The Sabbath mentioned in Esa 58. Ezek. 46. Math. 24. doth typically hold forth a Christian or a perpetual Sabbath Those places do in way of type most evidently reach to the Christian Church and that in Ezek. is a prophetical description of the Christian Church Some dayes must answer to those and what in like proportion can be thought of Would our Saviour speak to his Disciples of a Sabbath if they would not or should not be so conscientious of a Sabbath as to pray with reference to it Mat. 24. 7. A seventh day is positively Moral and we are now to have no other seventh day then this Quomodò Maria mater domini principatum tenet inter omnet mulieres ita inter caeterel dies haec omnium mater est So Austine concerning the Lords day 8. We have need of a set day and of a set day by Gods own appointment sith it must be permanent and universal and we are now to have no other set day then this 9. The day of the Resurrection of Christ is the day of the declaration of the work of Redemption wherein Christ finished the work of the new Creation and therefore deserveth the alteration of the day from the first Creation and Christ is Lord of the Sabbath Mark 2. The work of Redemption was more worthy our remembrance then that of Creation Calvin acknowledgeth that such works as are avocamenta à sacris studiis meditationibus are not alowable on the Lords day It is strange that Brentius should affirm that we are no more obliged to keep one day in seven then one in fourteen The equity of the seventh day at least is apparent in the Apostles observation of the first day of the week yet the institution or injunction of that day may not be natural or expresly contained in the fourth Commandment Concerning the beginning and ending of the Sabbath THe evening before the Sabbath is a preparative to Pro. 2. and the evening after is an application of the Sabbath but the beginning of holy time is the morning light 1. The first day in Genesis 1. began with morning light 1. God called the light day and the darkness night therefore light and darkness together is not the day but the light as distinguished from the night or darkness Day in the first words of the Text is taken for the time of light therefore it is so taken one would think in the next words immediatly following When it is said that morning and evening or evening and morning were the first day it seems not congruous to say that the day and the night were the first day 2. Gen 24.63 Exo. 19.18 Lev. 11.24 Evening is generally taken for the later part of the day by Moses himself The Sacrifices of the evening were Sacrifices of the same day The evening which was to be observed in the day of expiation before the tenth day is referred to the ninth day Lev. 23.32 3. The Hebrew word used by Moses is not naturally appliable to the night because it signifies a mixture of light and darkness in the notation of it Verba sunt nota rerum 4. It seems thus to be understood from the fourth day the Sun is made the rule and measure of the day The space of

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

whole Church This they could not do as members of one particular Church but as transcendent Officers and as visible Heads of the Catholike Church The Apostles have been called heretofore and that justly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now many and all Churches under the same visible Officers are but one Church many Corporations under one King are but one Body Politick The twelve Tribes in Israel under one King made but one Kingdom 3. The Apostles c. admitted members into the Catholike Church neither in the presence nor under the notion of any particular Church Acts 8. 10. 16. The Eunuch Cornelius the Jaylor and such like were baptized members of no visible Church if there was not a visible Church Universal Ecclesia non est Resp non aristocratio sed regnum Beza Ep. 83. p. 367. 4. Christ is one visible Head one Master of the family one Bishop one King visibly by vertue of his Laws and Ordinances and works of special providence in the Churches Christ walketh in the midst of the golden candlesticks Rev. 1. and sitteth in the midst of two or three gathered together in his Name Matth. 18. Thus a King though absent from his Kingdom is a visible King in his Kingdom The King of England is visibly King of Scotland though he makes his abode and keeps his Court in London 5. The Church of the Jews was a type and patern of the Christian Church Ezek. 40.41 42. Revel 11.1 2. compared with Rev. 21. The Church of the Jews consisted of many Tribes and many Cities yet was but one Body politick The great Synedrian of Jerusalem might resemble the great Presbytery of the Apostles and extraordinary Elders in respect of more ordinary execution in Primitive days and Synods and Councels in respect of lesse ordinary execution in succeeding ages Acts 12.1 Eph. 3.21 1 Tim. 3.15 6. It is correspondent to Scripture-phrase the visible Church is termed in Scripture one Universal Church Matth. 16.18 the Universal Church is one visible Church because it is described as acting visibly in the administrations of the Keys This may be more fully proved in another place See Calvin Instit lib. 4. cap. 1. In Eph. 4. the Universal Church is one visible Church because it is described by its visible Officers Apostles Prophets Evangelists Pastors and Teachers 1 Cor. 12 the Universal Church is one visible Church because it is described by its visible Officers in like manner Rev. 11.1 2 3 the Universal Church is described as visible by one city by one court and is called the outward court and so distinguished as it is visible from the mystical Church which is resembled by the Temple 7. The mystical Union of Brotherhood doth naturally constitute one Body mystical Why should not the visible Union of Brotherhood in profession constitute one Body visible The Lord severed the children of Israel into Tribes yet so as that all might be one Body under one Prince and Priest 8. All natural grounds of fellowship in particular Churches in respect of more ordinary execution A sin against authority is a greater sin an evil inflicted by authority is a greater evil do bespeak fellowship in one Catholike Church in point of lesse ordinary execution Brotherly Union Christian profession the edification of the Church the celebration of the Name of Christ all these are prevalent Christ is glorified most eminently in the great Assembly Pride and Independence are inseparable If the children of Jacob had been divided into Tribes as independent States they might soon have rejected one another as Esaeu and Jacob did The notion of a relation doth cherish affection and maintain union 9. The manner of admission in Primitive days obligeth to all Churches to the whole Church as well as to a particular Church 2 Chron. 15.12 34.31 As all Israel together was wont to professe their purpose to walk according to the Law before the Lord so all converts in Primitive days did professe their purpose to walk with all Saints in all the Ordinances of Christ That covenant which converts then made seemeth to be general with reference to all Churches Thus then the Church Militant is one visible Body one House one Family one Tabernacle one Temple one Candlestick one Citie one New Jerusalem Rev. 21. this Jerusalem hath twelve gates and these gates are particular Churches which do admit into the whole City as well as into the particular gates every gate is an entry into the city and all in the city have a virtual admission thorow every gate Every Common-wealth hath power offensive secondarily for the defending of it self or any other in case of oppression Abraham had power to rescue Lot but this power is not equal to the power of Churches God hath distinguished Esau from Jacob in point of Politie but God hath united the children of Jacob by one staff of beauty and another of bonds both by temporal and spiritual authority before Christ came God hath altered the constitution of the world sin hath rent the world in pieces but God hath repaired and united the Church by an Uniformity of Ordinances and by an identity of profession under one visible Head the Lord Christ All Saints are next brethren as the children of Jacob were and united by a perpetual bond The Churches do approve of each others acts by mutual consent when one Church admitteth members electeth Officers dispenseth Censures it acts for all Churches What is done by one gate in Jerusalem is done by the whole city intuitu Beza Ep. 68. p. 290. though not interventu totius Ecclesiae as Master Parker distinguisheth to another purpose Lastly it is generally supposed that all Churches have power to act together and to exert power of Jurisdiction in a General Councel Calvin is expresse Instit l. 4. c. 8 9. And if this be granted it follows that the Church is one visibly It could not act as one in a General Councel if it were not one visibly Operari sequitur esse Object The whole Church hath no visible Head Answ Particular Churches are visible Churches when they are destitute of visible Officers The whole Church accordingly may be one visible Body without any visible Officers at least in respect of power to act conjunctim ordinarily 2. Christ is supposed to be a visible Head in some respect and Ecclesiastical Policie is acknowledged to be Monarchical in respect of Christ Judg 8.23 Josephus observes that there was a Monarchical Theocracie in Israel we may as well conclude that there is such a Monarchie in the Christian Church to the end of the world 3. The Church is one so as to act ordinarily as one divisim And therefore when a particular Presbytery excommunicateth any person he doth excommunicate that person out of all particular Churches or the Universal Church and that by the authority of the universal Church because there is such a mutual consent in all Churches Pastores saith Chamier si

Baptism and Imposition to intimate that the Doctrine of the Ordinance or touching the Ordinance not the Ordinance it self was intended If the Imposition it self had been here intended it might have imported or connotated the whole Ministery as an adjunct thereof but the Doctrine of Imposition or touching Imposition is the same is in Ordination respectively as in that extraordinary confirmation added to Baptism which is the ordinary Sacrament of confirmation The communication of the Spirit is the thing signified or the Doctrine of Imposition 3. Doctrine must needs be applied to the consequent principles by the Resurrection is meant the Doctrine of the Resurrection by the last Judgement the Doctrine of the last judgement and consequently by Imposition is meant the Doctrine of Imposition 4. The order is observable the gift of the holy Ghost or Imposition as an explicative adjunct of Baptism justly followeth the principle of Baptism the Doctrine of Sanctification and Justification by saith being contained therein because the spirit in way of a second act is promised to seal the Doctrine of Baptism Eph. 1.14 15. He shall Baptize you with the holy Ghost Joh. 1. Acts 2.38 5. It is answerable to the promise of the holy Ghost thereof Peter Preached in laying the foundation of conversion according to that place but now alleaged The gift sealed Faith and signified that the Spirit was the Author even of Faith and of all Grace unto perseverance 6. Faith and Repentance perseverance in Grace and Jufication by Faith signified in Baptism the Resurrection and the last Judgement are all Fundamental principles of Religion not only common principles of Christian Profession All the other are Fundamental principles therefore Imposition is also in probability 7. It is Interpreted in the next Verses 4 and 5. Illumination answers to Repentance the taste of the heavenly gift to Faith the participation of the holy Ghost to the Doctrine of Baptism and Imposition the tasting of the good Word of God to the Resurrection c. 8. The prosecution of the discourse doth argue it Imposition is made a principle from which it was necessary an Apostate should fall if finally But it is not necessary that one should be instructed touching the Office of the Ministery One may be saved and yet be ignorant in the point of Ordination and one may fall away finally though ignorant in this respect The knowledge indeed or some participation of the gift of the holy Ghost is necessary as an antecedent and the sin of Apostacy is most properly called the sin against the holy Ghost as being against convictions by the holy Ghost (a) The sin against the holy Ghost is against some convictions or some participations of the holy Ghost 9. If we should understand the Doctrine of the Ministery by Imposition then we must exclude the Administration of Baptism in the principle of Baptism because Baptism under this consideration belongeth unto the Ministery and therefore cannot except it signifie the Doctrine of Baptism only be a distinct principle from Imposition of hands And if we shall make Baptism it self together with the Doctrine which it holds forth a distinct principle and the Doctrine of Imposition together with the Administration of it in Ordination another distinct principle to what principle shall we refer the Sacrament of the Lords Supper 10. It is known how commonly Interpreters do apply this Imposition of hands to confirmation which was wont in Primitive times even after the Apostles days to be nothing else but Imposition of hands Ezek. 1.3 3.1 and a concomitant to Baptism The gift of the Spirit is a great and Fundamental principle of Religion and therefore Impofition was used for a symbol of Gods assisting hand the hand of the Lord was with them Act. 11.23 in these extraordinary times And Imposition being a symbol of that great principle the Apostle figuratively expresseth the symbol and implieth the gift The Apostle James commendeth Imposition and Anointing with Oyl also for the healing of the sick because they were concomitants at that time of that extraordinary gift But now there is cause to lay by both as Peter Martyr discourseth in point of Confirmation because the gift ceaseth 'T is observable that Piscator and Calvin also exclude both Baptism and Imposition out of the number of principles here intended Both Sanctification or perseverance in Sanctification and Iustification are seated in Baptism And therefore we are Baptized with the Spirit of Christ as well as with the Blood of Christ 1 Cor. 6.11 Baptism doth signifie the communication of the Spirit as well as Imposition the water doth signifie the Spirit of Christ as well as the Blood of Christ but Imposition did signifie that part of Baptism more directly and extraordinarily while there was an extraordinary effusion of the Spirit 3. Arg. 3. The practise of Imposition in the Apostles days is not precedential to us because it was observed only by extraordinary persons or at least by extraordinary revelation in point of Ordination Christ and his Apostles and extraordinary Presbyters are only recorded to have used this Rite in the New Testament In the Old Testament Jacob in blessing imposed hands Moses in Ordaining Joshua imposed hands but both of them by special revelation and an extraordinary men Imposition on the Levites and Sacrifices nothing concerned Ordination as hath been said before Object The Presbytery that imposed hands on Timothy was an ordinary Presbytery Answ It hath been argued already that ordinary Presbyters cannot Ordain unless in an ordinary way of Office such as are extraordinary Presbyters 2. This Imposition conferred a sensible and extraordinary gift such an effect supposeth an extraordinary Presbytery by way of proportion 1 Tim. 4.14 3. It seemeth to be dependent upon Prophesie or to be administred by such as did Prophesie I● Ames acknowledgeth that some of the Fathers conceived this Presbytery to consist of extraordinary and transcendent Elders Object Ordinary Elders did separate Paul and Barnabas to be Apostles Acts 13.1 2. Answ Paul and Barnabas were not esteemed Apostles at this time Gal. 2. and it was long after this time the Apostles gave Paul the right hand of fellowship 2. These seem to be extraordinary Elders partly by their Ambulatory course partly by their Titles ordinary Elders are no where described by the title of Doctors only partly because it is evident some of them were extraordinary Prophets Pise Comment Acts 13.1 2. and yet they are all put together as if they were equal Paul is the last named amongst them who was at this time an Evangelist at least The Leid Professors take them all to be extraordinary in their Dispute de Ministris Ecclesiasticis 3. Paul and Barnabas seem to be separated here to some special design rather then to any Office 4. We do not finde the Apostles were wont to be Ordained by men they were immediatly sent without Ordination by men Paul indeed was called out of course as we

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