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 beginning and ending of the Sabbath.

THe evening before the Sabbath is a preparative to,* 1.1 and the even∣ing 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.* 1.2 Evening is generally taken for the later part of the day by Moses himself. The Sacrifices of the even∣ing 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 Mo∣ses is not naturally appliable to the night, because it signifies a mix∣ture of light and darkness in the notation of it. Verba sunt nota re∣rum. 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 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 na∣tural day with light.* 1.3 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 refe∣rence 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 there∣fore if evening should be the time of night in this one place, the se∣venth day might rather be taken (according to the more general ac∣ception) 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 In∣stitution of expiation, and that of the Passover. It is pressed home in the Institution of the Passover,* 1.4 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 in∣cluding 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 Pass∣over 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 ve∣spertina, 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 even∣ing 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 even∣ing before the Sabbath gratis or without ground.* 1.5 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.* 1.6 Day is pro∣perly 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 Hemis∣phaeres, 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 work∣ing, 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 con∣stantly

if night and day also be observed. The gaining and lo∣sing 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 accord∣ing 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 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.* 1.7 The Manna which signified Christ, fell in the morning, because the time of grace is represented by the time of light. The Quailes, which sig∣nified 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 Insti∣tution 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 Igno∣rance, and the Evangelist may say that the Sabbath approached, with reference to the evening preparation, and the morning follow∣ing. 2. The Iews erred in counting that day the day of prepara∣tion, and yet the Evangelist calleth it the day of preparation, be∣cause it was so with the Iews: So he may say the Sabbath approach∣ed, 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 un∣leavened bread, because our Saviour had observed the Passover, the day before this their day of preparation.

Notes

• * 1.1

  Pro. 2.
• * 1.2

  Gen 24.63 Exo. 19.18. Lev. 11.24.
• * 1.3

  Gen. 7.10. Exod. 24. Deut. 9.9.
• * 1.4

  Lev. 23.3.6.
• * 1.5

  A Rabbins option. Buxtorf. comnet. Ma∣soreth, p. 17.
• * 1.6

  Pro. 2.
• * 1.7

  Exo. 16.23.