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
will doe us no hurt Ier. 25. 6. Hee doth not willingly afflict nor greive us Lam. 3. 33. Therefore when hee doth hurt and afflict these vaine loose and licentious sort of persons on this day what sinne for they doe sinne evidenced by Gods hand against them what sinne I say may wee suppose it to bee but their prophanesse and if the case bee so doubtfull as some would make it yet whether is it not better to make this use of these judgements to sanctify the day with due reverence rather than in doubtfull case to take our pleasurable liberty for the rule is good Quod dubitas ne feceris for so we are sure not to sinne 3 Rule That we find it by observation to have ever been and continually or for the most part so What sinne is there that may agree with this rule that hath ever and continually or for the most part some judgement to set it out by and by which it may be discovered For as an Opposite in this our case saith are there not thousands more is the pitty that prophane the Lords day in greater measure than any of those in whom instances have been made which never felt any exemplary evill So may I say of many other sinnes and sinfull men wallowing in their filthinesse where finde we that ever and continually or for the most part that vengeance suffers not a murtherer to live Have not many lived and do not many live guilty of bloud hath ever and continually and for the most part the drunkard the glutton the adulterer the cruell extortioner and the like wicked ones been made exemplary by judgements upon them that any should expect ever continually or for the most part judgements upon Sabbath breakers But it is a pretty cunning for men to devise rules out of their owne braines and lay them downe as Maximes to try their Adversaries tenents by and to reject them as not sound because they agree not to their crooked rule Yet concerning the matter in hand let me say thus much the so frequent accidents as some call them in so great variety and happening so thick together in many places may worke amazement and do answere better to the rule than what other sinne with following judgements upon the offenders may be produced It is said and but said that such accidents fall out as frequently upon other dayes Let them that so say be pleased to take the paines to observe and gather a Catalogue and present them to the view of the world to give satisfaction 4. Rule When the sinner is taken in the very manner the Lords hand may be observed therein the sinne co-operating with the judgement either naturally or morally When the sinne and the judgement meet together it is very certain that the judgement then points out the sin which is at that time committed to be the cause of that punishment Whilst Vzzah was laying his hand upon the Arke he was struck dead therefore the touching of the Arke was the cause of the judgement Nadab and Abihu offered strange fire and whilest they were offering fire from heaven Num. 10. 1. 2. light upon them therefore the offering strange fire was the cause why this fire from above was sent down upon them Plagues fell upon the Philistimes whilst they deteined 1. Sam. 5. the Ark therefore the withholding the Ark was the sin which made God so to plague them and was not a Chance Jehoshaphat joyned himselfe with Ahaziah to make ships to go to Ophir for gold but were broken at Ezion-Geber which 1. Kin. 22. 48. 49 casuall crosse befell him for that sin as appeareth by the use Jehoshaphat made of it afterwards for he made not a tush of it but refused to joyne any more with Ahaziahs servants the Prophet also applyed that casuall punishment to that sin The Holy Prophet did not lightly reckon of such a hand of God but was taught by the Lord to observe it and to apply 2. Chr. 20. 37. it to the particular sinne Many other instances might be brought to confirme this trueth if need were out of the Scriptures Therefore this being a rule certaine then the hand of God may be observed against our Sabbath-breakers for their prophanations did co-operate to the hurt of many and to the death of some They were punished in their actes and deedes doing It is not the questioning to make the matter doubtfull that can overthrow the rule laid nor sicknesse nor death happening when any are about a good thing for the good thing co-operateth not with the sicknesse nor with the death following preaching and praying procure not hurts nor evils and therefore cannot be produced fitly for this case to take the sober minde off from observing Gods punishments upon such as we speak of in this discourse It is a truth undeniable that the true estimation of things dependes not upon the events or accidents following it for where the acts be apparantly good the ill events and accidents concurring cannot make the good to become evill nor to be so judged in any wise mans understanding nor the party afflicted to be judged ill of in his good act by men charitably-minded But on the contrary if evill events and ill accidents meet with ill deedes there the offenders may without the breach of Charitie be judged to bee justly punished And I suppose that evill events and ill accidents happening very often where acts be done which be ill in great probability may probably witnesse Gods displeasure against such as so doe evill without prophanely making the Lord to beare false witnsse with us in such a case 5. For the rule of retaliation it is not applyable to our purpose and therefore I passe it by as neither furthering nor hindring the cause in hand Though upon the Lords day God may proceed against prophane men by retaliation as for instance known to my selfe to be a truth A lewd fellow tall and strong in a Market Town upon a Lords day drinking in an Ale-house with his fellow they fell out about sprinkâ—ing of the Cup with an Orenge-pill and were so inâ—aged as this bigge fellow wounded the other deadly whereupon he fled into the Low-Countries a yeere after the selfe same day twelve-month on the Lords day in the same Town returned he home as soone as he was come one skilfull in fencing but a little fellow would goe and drink with him and in drinking they two quarrelled about the sprinkling of the Cup with an Orenge-pill who could doe it best but when the little fellow stood upon his skill the other said that if hee durst say he could sprinkle it either better or as well as hee hee he would fight with him the other apt enough thereto they agreed fourthwith into the field they went taking their swords the little fellow after a few bouts ranne the other quit thorough who being tall closed with him and stuck his sword in the little fellowes back and broke
A Threefold TREATISE OF THE SABBATH distinctly divided into The PATRIARCHALL SABBATH MOSAICALL SABBATH CHRISTIAN SABBATH For the better clearing and manifestation of the truth in this Controversie concerning the weekly Sabbath By Richard Bernard Rectour of Batcombe Remember the Sabbath day to keep it holy Exod. 20. 8. as the Lord thy God hath commanded thee Deut. 5. 12. LONDON Printed by Richard Bishop for Edward Blackmore and are to bee sold at the signe of the Angel in S. Pauls Church-yard 1641. To the right Honourable the Lords Temporall in the High Court of Parliament To the Honourable the Knights Citizens and Burgesses in the House of Commons more especially To the Grand Committee for Religion To the Committee for the Remonstrance To the Committee for Ministers maintenance and suppression of scandalous Ministers more particularly To the Knights and Burgesses of Somerset-shire or Parliament-men dwelling in that County namely Sir JOHN PAULETT Knight Sir WIL. PORTMAN Baronet Sir JOHN STOWELL Knight of the Bath Sir RALPH HOPTON Knight of the Bath Sir FRANCIS POPHAM K. Sir EDWARD RODNEY K. Sir PETER WROTH K. Mr. DIGBY Mr. POPHAM Mr. LUTTERILL Mr. BASSET Mr. SMITH Mr. PHELIPS Mr. PYNE Mr. HUNT Mr. KIRTON Mr. SEARLE Mr. JOHN ASHE Right Honourable Lords and you the Honourable Assembly of the House of Commons THere hath been no Christian Church beyond the seas departed from Rome which hath given so much honourable respect unto the Lords day our Christian Sabbath as wee here in this our flourishing Kingdome and Nation And it was our glory so to honour the Lord Christ and it will be our great unhappinesse to faile in this our Christian duty so confirmed by Scripture and the generall practice of all true worshippers of his glorious name throughout the whole Christian world the space of these sixteene hundred yeares Yet in this our time and of late dayes are stepped up among us certaine vaine men prophane enough who have attempted to deprive Christ Jesus of his glory in the religious observation of this day grounded upon his glorious Resurrection and us of our spirituall consolation in keeping an whole day set apart for his worship and service For this end books upon books have beene written and by licence passed the Presse to take away the morallity of the fourth Commandement never in any age heretofore doubted of to make also people beleeve that our Christian Sabbath hath no warrant from thence and that it is not of divine institution but alterable from that first day of the week equallizing their devised holy-dayes with it and allowing also the like vaine sports upon this day as upon the other dayes calling such as religiously set the whole day apart for holy uses Sabbatarians and Iudaizers thus reproaching and in their sense belying those that more truly honour Christ than they doe And that they might securely go on in these their prophane errours without controule and perswade the more inconsiderate sort that what they have written are truths and unanswerable they have stopped the meanes of printing sound Antidotes to their empoysoned propositions whereupon they have beene bold to insult over godly orthodox Divines with too many words of insolency scorne and much contempt which they have borne with great patience waiting the Lords leisure till he should bee pleased in his good time to give liberty for the publishing of their learned labours which have of long time lien by them And now blessed be God the time is come the way is made open by your honourable wisdomes goodnesse power and authority for godly and learned men to discover the vaine boastings and the folly of those evill ones to the view of all Some of ours proceed polemically and have made answer fully to the best esteemed of those prophane writers Some only write positively to discover the truth and to make it knowne in a plaine way that the meanest capacity may bee rightly enformed This way have I taken in this threefold Treatise humbly craving pardon for my bold presumption in presenting to your honourable view these my weak endeavours But the cause is Christs and so deserves acceptation and promotion God hath appointed you at this time as his worthiest and meetest instruments for this end I cannot therefore seek for other Patrons in exalting the honour of Christ which by these men hath been so dishonoured and his people so abused For the redresse whereof as you have nobly begun so to proceed on to do ever valiantly in the best service of your God there shall not be wanting the hearty and earnest prayers of Your humble Servant and Suppliant RICHARD BERNARD London March 26. 1641. Faults to be corrected PAge 3. line 21. for grant read ground pag. 50. l. 24. for raigne read raine pag. 57. l. 12. for no read only pag. 59. l. 12. for to read by pag. 71. l. 6. for fourtum read quartum pag. 73. l. 31. dele before pag. 78. l. 28. for John read Josua pag. 95. l. 22. set and after the word rest pag. 127. l. 21. for plaucit read placuit The rest of the escapes I pray the Gentle Reader to correct The Contents of the Patriarchall Sabbath SECTION 1. OF the first Sabbath and why called Patriarchall SECT 2. Of the conceit of an Anticipation or Prolepsis and what it is SECT 3. Arguments against this Anticipation or Prolepsis SECT 4. Of another conceit concerning Destination and what it is also confuted SECT 5. Of the true understanding of the words in Gen. 2. 3. SECT 6. That in Gen. 2. 3. is the Institution of the Sabbath SECT 7. The Institution was binding and required the observation of the Sabbath from the beginning SECT 8. The Sabbath was observed of Gods people before the Law given at Mount Sinai OF THE PATRIARCHALL SABBATH AND THE ORIGINALL THEREOF Gen. 2. 3. And God blessed the seventh day and sanctified it SECTION I. Of the first Sabbath and why called Patriarchall IN these words is the institution of the Sabbath before the Law given on Mount Sinai I call it the Patriarchall Sabbath because it was known and observed of the holy Fathers of Adam and of the other Patriarkes till Moses and Israel received the Law And to distinguish it from the Mosaicall and Christian Sabbaths of which in the two Treatises following Some there be and more of late than heretofore that do deny the Sabbath to be here instituted Because say some of them for they be not all of one minde that Moses delivered the words by a figure called Anticipation or Prolepsis Other some that they be words of destination that in time to come the seventh day should be blessed and sanctified to Israel for the Sabbath day and so the words not to be taken for a present Institution of the Sabbath day then So the Question is whether the Sabbath day in this place of Genesis hath its first ground and establishment and here its first institution Many of the Ancients some of the