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.

Concerning the Morality of the Sabbath.

SOmething is natural in the fourth Commandment: 1.* 1.1 The obser∣vation 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 La∣borers 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 Wor∣ship. Thus far the fourth Commandment is naturally Moral.

The observation of a seventh day is possitively or disciplinarily Moral,* 1.2 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 ob∣servable for the first observation of the seventh day, do last to the end of the World. Time was from the beginning divided by weeks, and the seventh day was also anciently observed amongst the Hea∣then, it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as Philo calleth it. It is evident that the seventh day was not instituted only by way of anticipation or destina∣tion 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 abo∣lished with such Ceremonies, as had only relation unto Christ. It was at first liberae institutionis, but it is not now liberae observati∣onis, because it was Instituted in the beginning. Cain and Abel sacri∣ficed at the same time, it may well be the Sabbath. The Chalde Para∣phrast 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 Wor∣ship. 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 ne∣cessary, and God must appoint this time, and there be no other ap∣pointed 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 thou∣sand 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,* 1.3 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 re∣membrance 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 com∣pareth it but to a Ceremony,* 1.4 as being alterable and subordinate to the natural Law. 7. This particular time is no more Moral then a par∣ticular 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 Com∣mandement, and also in the fifth, that concerneth the people of God only before the Law. The preface to all the Commande∣ments, 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,* 1.5 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 Sa∣craments 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 re∣demption shall be finished in point of application, as it is already in point of satisfaction. The whole Garden, the Soveraignty of A∣dam over all Creatures, the Rivers that watered the Garden, the riches thereof,* 1.6 the gold and precious stones, all type out the hea∣venly 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 Sab∣bath 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 Sab∣bath, 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 over, when the marriage of the lambe is come,* 1.7 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 con∣cerneth 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 Sab∣bath 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 Com∣mandment 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,* 1.8 is to be observed in the place of the seventh day from the Creation. 1. It was presigni∣fied 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.* 1.9 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 Sup∣per is called the Lords Supper, Rev. 1. The denomination seems to re∣fer to some Institution. The Apostle approves of the special observa∣tion 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 Di∣vine 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 fur∣thering Worship, yee how can a day be Instituted with reference to the resurrection of Christ as rememorative or prenuntiative, without will-Worship or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? 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 ob∣served 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 Crea∣tion 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 Christi∣an or a perpetual Sabbath. Those places do in way of type most e∣vidently reach to the Christian Church, and that in Ezek. is a pro∣phetical description of the Christian Church. Some dayes must an∣swer 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?* 1.10 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 appoint∣ment (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 there∣fore 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.

Notes

• * 1.1

  Pro. 1.
• * 1.2

  Pro. 2.
• * 1.3

  Pro. 3.
• * 1.4

  Mark 2.
• * 1.5

  Pro. 4.
• * 1.6

  Rev. 21.
• * 1.7

  Jus volun∣tarium est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 repertum temporis & usus.
• * 1.8

  Pro. 5.
• * 1.9

  Apostolo∣rum accura∣ta observa∣tio vice praecepti esse debet, as Calvin speaks of Imposi∣tion. Inst. 1.4. c. 3 S. 16.
• * 1.10

  Mat. 24.