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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	david_n	king_n	samuel_n	1,895	5	9.9973	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27514	A threefold treatise of the Sabbath distinctly divided into the patriarchall, mosaicall, Christian Sabbath : for the better clearing and manifestation of the truth ... / by Richard Bernard ...	Bernard, Richard, 1568-1641.	1641 (1641)	Wing B2037; ESTC R34406	149,622	232

any not wilfully averse from the truth the change of the tense in the two reasons Moses speaking of Gods giving of Manna because it was at this time given whilst the people were in the wildernesse of Zin Exod. 16. 1. saith in the present tense Dat vobis he giveth you in the sixth day the bread of two dayes but speaking of the Sabbath he uttereth the words in the preterperfect tense Jehovah dedit vobis ipsum Sabbatum The Lord hath given to you the Sabbath as that same which was of old which evidently declareth the Sabbath to have beene before this time and not now at this present in this place instituted For if it had beene now at this time given as the Manna was Moses would have said he giveth you the Sabbath and not he hath given it Having thus answered this place of Exod. 16. yet one thing remaineth to be removed as a great block in the way which is the silent passing over the observation of the Sabbath from the Creation till the rayning of Manna and therefore they are bold to conclude from a meere Negative that there was no observation of the Sabbath Answ 1. I have proved the institution Gen. 2. 3. which is enough to prove that they ought to have observed which if they did not was sin in them but the reverence we owe to those holy men of God bindeth us to think better of them than so 2. I have shewed my reasons why wee are to bee perswaded that the Sabbath was kept of them of more force to confirme this assertion than such a weak argument from the bare silent passing it over historically can bee of any validity to refell it For as the historicall narration of Moses speaketh nothing of the observation of the day after the institution of it so we may finde after it was commanded on Mount Sinai that no mention is made of any observation of the day in all the book of Joshua nor in the book of the Judges nor in Ruth nor in the first or second of Samuel nor in the first book of the Kings shall we therefore conclude that in all this time valiant Joshua the Princes of the people the worthy Judges holy Samuel zealous David and others did not observe the Sabbath In all the History of Hester no mention is made of God will we therefore say hee was not then knowne or worshipped of Mordecai Hester and the religious Jewes God by his spirit directed the holy Penmen to write so in such manner and of such things as he in his heavenly wisdome thought fittest to make rehearsall of to posterities and not to embolden men to deny such and such things not to have beene because the Lord was not pleased to mention them If we should thus reason what an ill face of a Church would we imagine to have beene in the world till Moses his dayes For the better clearing of this point and to manifest the absurd and impious reasoning from the silence of Scripture in this sort I will divide the times from the Creation till Moses and then let men see the silent passing over of many things and whether men dare to deny the observation of the Sabbath upon that only very selfe same ground 1. From the Creation to the fall how long is uncertain the Story is only in two chapters and no more In this space is not one word of Adams worshipping of God not a word of any holy duties practised May we think therefore he performed no such thing to God If we be ashamed so to conclude from the silence of the Scripture herein why dare any deny Adams observation of the Sabbath upon no other ground seeing he knew it to be instituted and had Gods example of resting before him for his imitation But yee will perhaps say that Adam could not keep it because he fell before the Sabbath day Answ Learned Zanchius is confident to affirme that Christ took an humane shape and conferred with Adam and taught him how to keep the Sabbath to the Lord. And it seemes to me somewhat unlikely that God would suffer Adam to fall the very day of his creation First Adam was made the sixth day what time is not noted let it be in the morning it cannot be then first because of the things to be done before he fell 1. All sorts of beasts and foules were brought to him to name them every severall sort according to their natures which took up some time 2. He was cast into a deepe sleepe 3. A rib was taken out of his side and thereof the woman was made 4. The Lord brought her to Adam and married them who spake of her and of the conjunction of man and wife 5. God put them into Paradise to dresse the Garden and gave them a Commandement all which took up some space of time Secondly in respect of the time of the temptation the Serpents comming into the Garden then the conference betweene him and Eve and after betweene Eve and Adam the temptation was not so suddenly begun and ended as the shortnesse of the Story may seeme to intimate Thirdly the things done after the fall 1. A confused shame of face to see themselves naked 2. Their sowing leaves to cover their nakednesse 3. Their hiding themselves which was in the coole of the day 4. Their examination and answer and then the sentence after upon all Fourthly and lastly the casting of them forth of Paradise All which may give us to think that these things could not well happen upon his day of creation 2. It is not likely that Eve would so suddenly straggle from her husbands company and so immediately to be set upon by the Serpent as soone as they were in the Garden 3. They could not conceive of the excellency of their state of perfection nor of the efficacy of Gods blessed image and likenesse in them if they had enjoyed no time for the expression thereof For what time could they have had together to discerne of each others excellency to contemplate upon Gods creatures to behold their glorious habitation and to praise God for his goodnesse if they had fallen the same day 4. The words of Gods approbation of all his works he saw every thing that he had made and behold it was very good Gen. 1. 31. which approbation he gave of them at the end of the sixth day For upon the words written by Moses of Gods seeing all things very good he addeth and the Evening and the Morning was the sixth day that is the day naturall was finished for so the words are to be understood of every of the other five dayes verse 5. 8. 13. 19. 23. Now God speaking in the end of the sixth day so well of all his works if Adam had fallen on that day and God had cursed the earth for mans sin how could it be said that hee saw every thing good when through the sin of man all things on a sudden came to be

way of a Parenthesis Argument 5. THey have no ground whereupon to settle their Prolepsis no Scripture have ever any of them alleadged but either the sixteenth of Exod. or the twentieth and eleventh verse But in neither of these can they fetch their rise for it Not out of Exod. the sixteenth for there are no words of Gods blessing and sanctifying the day mentioned in all that chapter Not out of Exod. the twentieth for the reasons forenamed in the third argument Therefore in the words Gen. 2. 3. is no Prolepsis Argument 6. EVery Anticipation in holy Story hath its ground for it within some convenient space of time Usually and commonly the thing anticipated is recorded within the same book where the Prolepsis is Sometime in the same chapter Jud. 15. 14. 17. and 2. 1. 5. Gen. 31. 21. 47. Sometime in the same verse of the chapter as in Gen. 33. 17. Sometime in the next chapter as in Josh 4. 19. and 5. 9. Most usually in the same book though somewhat farther off in chapters as in Gen. 12. 8. and 28. 19. yet the space then within a mans age Seldome in any other book though sometime as that in the first of Samuel 17. 54. and in the second of Sam. 5. 7. when there is a continuation of the story of the same person whose act is the ground of the Anticipation as is cleare in this instance of David where the Anticipation and the act of David are within the terme of his life But here is a supposed Anticipation not of a few yeares or the age of a man but the space of one world for 1657 yeares and then into another for the space of 450 and odde yeares in the whole 2450 and more yeares A monstrous birth of a leaping Prolepsis for so many generations not to be assented unto Argument 7. IN every true Prolepsis the very selfe same singular thing is to be understood in the Anticipation and that whereon it dependeth As Bethel in Gen. 12. 8. is the selfe same in Gen. 28. 19. not another Bethel But the seventh day in Gen. 2. 3. is not the very selfe same singular and individuall seventh day in Exod. 20. 11. as it was confessed but the same in likenesse saith one and in successive revolution but the nature of an Anticipation doth not admit of such a distinction And here note further that the words of Exod. 20. 11. whence they doe ground their Prolepsis have not the word seventh day in them for in Exod. 20. 11. it is said Wherefore the Lord blessed the Sabbath day and hallowed it But in Gen. 2. 3. it is said He blessed the seventh day so as Moses kept not to the word precisely as he ought if in Gen. 2. 3. there were a true Prolepsis Therefore there is none Argument 8 and last EVery true Prolepsis is raised upon a sure ground and not upon a meere and uncertaine supposition as is manifest in all the former instances and in any other that may be produced But this Prolepsis is grounded upon a meere and uncertaine supposition which is this that Moses wrote his story of Genesis after he heard the Law promulgated upon Mount Sinai where he heard God to blesse and sanctifie the seventh day to Israel and therefore in writing of Genesis he occasionally Pererius is of opinion that Moses wrote Genesis in Midian Euseb Casariensis holds it written before the Israelites comming out of Aegypt lib. 7. cap. 2. de Praepa Evang. inserted the words in Gen. 2. 3. by way of a Parenthesis But till they can prove this every one may see their sandy building and withall admire that any learned men dare thus to wrastle with their wits to overthrow a divine institution Thus much for this Anticipation SECTION IV. Of another conceit concerning Destination and what it is also confuted IT is cleare that there is no Anticipation in the words which some perhaps well weighing have devised another shift to darken the plaine narration that here should not be conceived a present institution of the first Sabbath and this is by interpreting the words by way of Destination which stiffely some maintaine contrary to the opinion and judgement of many learned men aswell Papist as Protestant Divines as afterwards shall be shewed For better proceeding herein to shew the error and to cleare the truth let us see first what they meane by Destination to wit Gods purpose and intention to have the seventh 1 What is meant by Destination day mentioned in Gen. 2. 3. to be the Sabbath day in actuall use after the giving of the Law upon Mount Sinai 2450 yeares after Gods creation of the world and his resting on the first seventh day this is their conceited Destination of the day Next before I come to their Reasons let us see what they yeeld us First that God bestowed a speciall prerogative and preferment 2 Our agreement upon the seventh day setting it apart from the rest of the week That this was done saith a learned Opposite we all agree but when it was done is the question Secondly it is said further that when God had ended his workes he ordained and appointed that the seventh day the day of his owne rest should bee that on which his Church should rest and follow his example and this was that great blessing and prerogative bestowed on that day Thirdly it is moreover granted that the seventh day was from the beginning the day of Gods rest and might have been imployed as the Lords Sabbath and some dayes doubtlesse were thus bestowed and perhaps this Fourthly and lastly that the cause and reason of the Sabbaths sanctification to wit Gods rest was from the beginning though the sanctification it selfe was a long time after From all this note First that the seventh day was the day of Gods own rest Secondly that this his rest was the cause or reason of the Sabbaths sanctification Thirdly that as God actually rested so he then actually sanctified the day deputed and consecrated it unto rest Fourthly that this his rest was exemplarie he ordayning and appointing that the Church should follow his example Fiftly that he set it apart from the rest of the weeke Sixthly and so bestowed upon it a speciall prerogative and perferment and a great blessing which was his appointing it the day of the Churches resting and following his example Seventhly that that day might have beene imployed as the Lords Sabbath that some dayes doubtlesse were thus imployed and perhaps the seventh day it selfe Thus farre wee accord and if well weighed it might easily overthrow their discord from us and bring them home to us for our disagreement is only in this Wee say that all this which they yeeld was for the time present by way of actuall use and employment 3. Our discord They say it was only by Destination and Gods purpose to have it so after he should give his Law on Mount-Sinai after the destruction of the