Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	work_n	work_v	worship_n	275	3	6.7203	4	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

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

Levites as a Sacrifice to God Exod. 29.13 not to our moral separating of Officers under the Gospel That act of Imposition doth rather import somthing of Election then of Ordination as we may shew in another question Calvins opinion is that Ordination ought to be administred by Elders praesse etium electioni debere alios pastores Doctor Ames granteth to Bellar. Instit lib. 4. cap. 3. that it is the doctrine of the reformed church that Ordination is an act of the Elders except in case of a general Apostacie Bellar. Ener de vocations Clericorum Election is an essential application of authority in the way of Jurisdiction Ordination is a circumstantial application of authority sutable to the power of Order and Office Election is an act of essential Jurisdiction Ordination is proper to official power and jurisdiction The least Ordinances in point of exemption are proper to the Officers as the greatest persons in respect of executive power The Keys of natural power of of general Office are in the members the Keys of instituted power or of Office in special in the Elders I might distinguish thus The Keys of natural power are in the body of members the Keys of Office in the Elders Concerning the Officers of the Church A Bishop and Presbyter are the same in point of power Pro. 1. both of Order and Jurisdiction both intensively and extensively 1. The Lording or Magistratical power is prohibited all Presbyters for what is allowed in Magistrates is disallowed in Ministers Luke 22.25 26. The Apostle Peter interpreteth the words of our Savour 1 Pet. 5.3 2. All Elders or Presbyters of Churches are equally styled Bishops in Scripture Acts 20. Phil. 3. Tit. 1. 1 Tim. 3. And those which have wholly the same Titles have the same Office 3. All Presbyters have equally the flock of Christ with them Act. 20. Cyprian might have said of Presbyters and Bishops together what he said of Bishops in his own sense Episcopatus est unus cujus pars in sclidum tenetur a singulis The Apostle made many Bishops in one Congregation but not one Bishop for many Congregations The Word of God is far from allowing teaching Elders to be onely ruling Bishops to rule by themselves and teach by others Personal qualifications must be personally executed and teaching Elders are the excelling Bishops The office of Bishops is a Ministery not onely a dignity therefore he that hath the title must do the work 1 Tim. 5.17 4. The Office of Diocesans is both formally and efficiently Antichristian Grant a Primate of England and why not of the whole world Gregory justly called John of Constantinople The forerunner of Antichrist 5. In other Orders there was no precedency instituted by the Lord Christ No Arch-Apostle no Arch-Evangelist no Arch-Presbyter or Arch-Bishop In the Temple the High-priest was a type of Christ the sons of the High priest were types of Presbyters and they were equal in the matter of their Office This Proposition according to Jeromes assertion had place of great authority amongst the Papists themselves until the Councel of Trent It hath been witnessed unto by the Fathers anciently The invented Orders of the Papists have been some of the plagues of the Antichristian Egypt The praedicant Orders of Antichrist are like to the clamorous Froggs the mendicant Friars or manducant Friars as Buchanan hath it are like to the creeping Lice the plague of Egypt of the Church and of the world This Proposition is abundantly elaborated by many Some Theologes opposed the superiority of Bishops as maintained to be Jure divino in the Councel of Trent the Cardinals opposed it also though for their own sakes It is an extraordinary judgement of God that so many Christian Princes and Kingdoms do suffer the Papal bondage all this while Nome populus as one said diutius ex conditione esse potest cujus eum poeniteat Object Timothy and Titus are made Diocesan Bishops by the Postscripts of those Epistles which are written to them Answ The Postscripts are proved to be Apocrypha by Beza and others When Paul saloteth the Elders of Ephesus Act. 20 he owneth Archbishop there but equally saluteth them all Besides Timoshy his course was ambulatory and he is called an Evangelist 2 Tim. 1.4 ● Titus was in the same rank with Timothy As for the Angels of the seven Churches in the Revelation they were Angels but of so many Congregations and do represent all the Elders of those Churches No Diocesan can be made to appear in the three next centuries after the Lord Christ The Angels are not called Archangels The seven stars the four beasts are all the Elders of all the Churches not onely seven or four The two Witnesses Revel 11 do represent all the witnesses of Truth The singular is frequently read for the plural All Bishops or Presbyters are both Pastors and Teachers Pro. 2. Pastors and Teachers are not distinct Officers 1. All the Priests under the High-priest all the fons of Aaron had the same Function or Office in the Temple There was not one a teaching Priest another an exhorting Priest a third a ruling Priest as if one Presbyter should be a teaching Bishop another an exhorting Bishop a third a ruling Bishop 2. The Apostle assigneth the title of Pastor and Teacher to the same Office Ephes 4. Some are Apostles some Prophets Jer. 5.15 some Evangelists some according to the Apostle Pastors and Teachers which is as much as both Pastors and Teachers It is supposed by some that the Apostle used and for some as if the copulative and were disjunctive in this place and the meaning of the Apostle this Some Pastors some Teachers But the Apostle doth not speak after such a manner as to insinuate any such interpretation he doth not so much as say And Pastors and Teachers onely Some Pastors and Teachers There is no parallel in all the Scripture which will prove that and loth stand for some 3. Pastors do not any where denote such as had the gift of exhortation most eminently but rather such as had the gift or office of Government both in the Old and New Testament 4. Teachers are properly before Pastors in order as they are taken for exhorters exhortations are dependent applications of Doctrines The Apostle placeth teaching before exhorting 2 Tim. 13.16 Tit. 1.9 5. All Bishops are called both to teach and exhort Tit. 1.9 Every Bishop saith the Apostle must exhort with wholesome doctrine 6. Pastors are sometimes described onely by the administration of teaching Go make disciples teaching them Matth. 28.19 20. A Bishop must be apt to teach 1 Tim. 3. The distinct gifts of teaching and exhorting do denominate some teachers and some exhorters rather then some Pastors and some Teachers 7. The Office of Bishops or Presbyters is made sometimes to consist onely in feeding as if all were Pastors Paul biddeth all the Elders feed the flock of Christ Acts 20. Peter speaketh in like manner 1

Christ hath rent and a wrapping of him in Grave-clothes who is received up into glory The Church is now risen out of the grave of Popery like Lazarus and therefore our Saviour saith in effect to us Loose her and let her go To shew more respect to any thing then God hath allotted it Sepe later fulsum proximitate ●eri though for the producing of the end unto which God hath ordained it is Superstition It was not lawful for the Iews to shew so much respect to their clean meats which yet were holy respectively as to the holy meats of the Sanctuary To make a crosse with reference to Christ is to respect a crosse superstitiously and yet to honor the Lord Christ in ones heart upon the occasional sight of the crosse whether natural or artificial may be lawful To make some special use of natural things in natural circumstances so it be within the compasse of sobriety is convenient but to estate any mediums of Worship in unnatural circumstances is gradual Superstition and one step to Idolatry It is but necessary to confine our selves to some set times of Worship as in our families so likewise in publike time is but connatural to Worship a set time is but methodical all the while natural bounds be observed But the designation of perpetual times of Worship is proper to the Lord. 1. God gave not Adam this prerogative who was wiser then we God himself Instituted the Seventh day 2. He challengeth this power in all other constant means of Worship which may but insinuate into a state of religious respect 3. There is experience of danger in times of our own Election 4. We have the exemplary moderation of the godly The example of degenerated Ages is not imitable To draw to a period an addition of any kinde of Worship in any medium not already Instituted is Superstition in respect of the matter of Worship Such were the Traditions Pharisaical 2. Excessive respect to an Ordinance or medium of Worship already Instituted is Superstition in respect of the measure of Worship such like was the inlarging of their Phylacteries Gods Institution must be our Standard what is more then measure is too much what is besides the patern in the Mount is contrary 3. The use of any thing in circumstances of Worship which is not naturally a medium of Worship or the use of any thing in unnatural circumstances is at least Superstition in appearance Christ refused to wash his hands in the superstitious circumstances of the Pharisees 4. Those things are properly indifferent that are equally good in all points Rom. 14. Affirmative precepts do not binde semper ad semper Appearances of evil are only evil in respect of the opinion of men and therefore cease to be evil when men are convinced A propinquity to evil doth not make a thing evil Some vertues are next Neighbors to vice 5. Appearances that are countenanced by the greater part or better part are not to be avoided except in some particular cases as when a weak Brother is offended 1 Cor. 10.28 6. In lawful things we have power to offend our selves to eat or not to eat Rom. 14. In lawful things due means must be used for preventing of Scandal both with Jew and Gentile but natural necessities will excuse David in eating the Shewbread As no evil must be committed so some duties must not be omitted God must be Worshipped Daniel must pray towards the Temple and though Daniel had an extraordinary spirit yet all must pray together with Daniel because it is an ordinary duty and absolutely commanded Object The Jewish Ceremonies were practised by the Apostles after the coming of Christ Answ Those Ceremonies were not wholly and absolutely abrogated until the Gospel was proportionably made known to the Church Lawyers do allow time for the divulgation of a Law after the promulgation thereof for their sakes as may not be present at the promulgation 2. Gods Institutions as Augustine saith did deserve honor at their Burial mens Inventions deserve none Christ would not honor the Pharisaical Rites in the least measure neither did Daniel and such like the Institutions of men Dan. 1.8 The brazen Serpent was honorably retained not so the golden Calf 3. The Apostles were guided extraordinarily by the Spirit Act. 15.28 As for the Altar of the Reubenites it was no Ordinance or medium of Worship but a testimony or probation of their Interest in the Ordinances of God Josh 22.27 It behoveth the Israel of God to preserve the lock of their profession to distrust the flattery of the Romish Delilah 2 Pet. 2.3 the paintings of that Jezabel the kissing and crouching of that Absolon from henceforth If the Protestant witnesses of truth shall go back again the same way that they came with the Prophet 1 Kings 13. A Lyon lyeth in wait for to slay them Ezek. 43.10 Thou Son of men shew to the house of Israel that they may be ashamed of all their Iniquities and let them measure the patern And if they be ashamed of all that they have done Iud. 2.2 Deut. 12. 1 Cor. 10.20 c. shew them the form of the house and the fashion thereof and the goings out thereof and the comings in thereof and all the Ordinances thereof and all the Laws thereof and write it in their sight that they may keep the whole form thereof and all the Ordinances thereof and do them Antichristian Ceremonies are idle or significant and aggravated evils because they are badges of honor to a false Religion stumbling blocks to weak Protestants pollutions of Gods holy Ordinances 1 Tim. 4 1. Rev. 2.14.20 Ezek. 15.22 the Doctrines of the Devil they harden the wicked they stink in the sight of God they shall stink in the sight of the Church Ezek. 39.11 The Quails which the Israelites lusted after may justly signifie the fleshly Inventions and Traditions of men and their stink came out at their nostrils Num. 11.20 As for things that are properly indifferent which are such things as are equally poised with good in all points they cannot be made necessary duties without Superstition in Worship and usurpation of power much lesse such things as are unnatural either in essence or circumstance Circumstances do belong to the material object of an action and therefore are essential to the lawfulness of an action Bonum oritur ex integris Synods and Councels have not power to make Laws in form Pro. 2. or to exact obedience to their definitive determinations in matters that are disputable amongst the Saints Neither things indifferent nor things inevident are the subject of exacting power Sins of ignorance or of infirmity in weak Brethren must be tolerated In things not essentially fundamental though they may be fundamental consequently we must bear one with another in case there be not obstinacy As some things are Disciplinable in the Church which are not punishable in the Common-wealth so some persons are punishable

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