A Threefold Treatise of the Sabbath, Section 4
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 old world, in a new world, (as it were) after the Iſraelites delivery out of Aegypt 2400 yeeres from the worlds creation: How likely this is, let the indifferent Reader judge. But let us ſee their reaſons.
1 Argum.
Moſes wrote Geneſis after the giving of the 4. Our Oppoſites Reaſons.Law, as Beda and Abulenſis, with others, ſay: Therefore Moſes hearing the Law of the Sabbath, wrote in Gen. 2. 3. of Gods purpoſe and intention, and of the Deſtination of the Sabbaths ſanctification, after the giving of the Law.
Anſwer, 1 This is not well proved, that Geneſis was written after the giving of the Law, Beda, Abulenſis, ſay ſo; Porerius and Euſebius Caeſarienſis ſay otherwiſe: Set opinions againſt opinions. Secondly, there is no conſequence from the Antecedent, Moſes having heard the Law, wrote therefore in Gen. 2. 3. of the Sabbaths Sanctification, by Deſtination; here is a rope of ſand indeed: for had he written thoſe words in Geneſis for the inſtruction of the Iſraelites, why mentioned not he the Law of God given at Sinai, to make more plaine the Deſtination, and the fulfilling of it? for reaſon would that hee ſhould have done ſo. Thirdly, if the words in Gen. 2. 3 have reference to the Law, and are not dependent upon the verſes going before, why doth not Moſes in his writing of Exodus, mention ſome ſuch thing either in Exo. 16. or 20. where he writeth of the Sabbath, or in other places, where hee mentioneth the ſeventh day? In Deu…ronomie, chap. 5. where he repeated the Lawes, and giveth a reaſon of the Lords commanding to keep his Sabbath, verſ. 15. where this Deſtination might aptly have beene mentioned, yet Moſes ſpeaketh not a word thereof.
2 Argument,
Muſculus doth tranſlate Sanctificatus by Destinatus, and Mr. Byfield obſerveth that the originall Word ſignifieth to prepare: Therefore the Sabbath had not an actuall exiſtence in the world from the beginning: The Reſt was from the beginning, but the Sanctification it ſelfe was a long time after.
Anſwer, 1 For the ſignification prepare, it ſignifieth not ſo properly, but figuratively, and ſo uſed ſomewhere, and ſo tranſlated, as in Ier. 12. 3. but hardly in any other place in the whole old Teſtament, taken in this ſenſe. What reaſon is there to leave the proper and moſt common acceptation, and take a figurative, and ſo rare a ſignification of the word? Againe, a word of many ſignifications, muſt have the ſignification given it, as may be approved by the circumſtance of the Text, and not (as wee pleaſe) to apply it for our own purpoſe, without proofe. Thirdly, who knoweth not that to prepare, is for preſent uſe very often, ſee in Exo. 16. 5. Num. 23. 1. Ioſ. 1. 11 and Ester 5. 4. Pſal. 147. 8. Mark. 14. 12. 15. therefore it is unſound, from a bare ſignification to conclude a future Deſtination for a very long time after.
2 For Muſculus expreſſing of it Deſtinatus: I anſwer firſt, that none tranſlateth the Text it ſelfe ſo. Iunius and Tremelius, Arias Montanus, Pagnine, the Septuagint, the Chaelde paraphraſe, the vulgar Edition; all of them tranſlate it by See Avernarius Schindlerus and the reſt.Sanctificavit, and none by Deſtinavit. Secondly, no where do the Dictionaries expreſſe the Hebrew Word in Gen. 2. 3. by Deſtinavit, but by Significavit: Why therefore ſhould a ſingular expreſſion by any on ſingle man occaſion any to wreſt a Text of Scripture, from its common and plaine ſenſe, to uphold a new device? Thirdly, though Muſculus doth thus expreſſe the Word, doth hee thereforecoyne ſuch an interpretation? He doth not. And therefore his Deſtination is no more, but the ſetting apart of the day to bee a Sabbath, to ordaine and chuſe it for that end. Fourthly, that none may be deceived by the Word Deſtination, wee muſt underſtand that there is a double Deſtination.
1 A future Deſtination for time and imployment, the time longer on ſhorter, as there is uſe of the thing deſtinated to future time, becauſe the thing deſtinated in Gods decree, hath not exiſtence or being before ſuch a time. This was the Deſtination of Cyrus ſpoken of by Eſai 44. 28. and 45. 1. long before he was borne, and when he was made King, in the firſt yeere of his raigne, he performed that which God had deſtinated him unto, Eſdr. 1. 1. 2 Chron. 36. 22. To this kind of Deſtination muſt be referred, Ieremie to bee a Prophet before he was borne: So Iohn Baptiſt Chriſts fore-runner, and Saint Paul a choſen veſſell to beare Chriſts name before the Gentiles and Kings, and Acts 9. 15.the Children of Iſrael. And this Deſtination may be ſpoken of Chriſt ordained to be the Meſſias, and to ſhew himſelfe to bee ſo in his appointed and deſtinated time. Now this Deſtination is indeed nothing elſe, but Gods preordination of a thing to bee which hath not either preſent being, or not fitly the time come for the uſe and imployment thereof; but neither of theſe can be ſaid of the day on which God reſted, as is cleare by what is before ganted by our Adverſaries.
2 Preſent Destination for time and imployment, ſo alſo as the thing Deſtinated, be for continuance, and may come to a greater ſolemnity, more at one time than at another: as for example to evidence it in perſons, places, and times.
1 For perſons, the Levites were deſtinated to the ſervice of the Tabernacle, and were actually admitted to the ſervice thereof, preſently upon their choyce; for they were fit, and the time ſeaſonable for the uſe the Tabernacle.
2 For places, when the Tabernacle was made, it was deſtinated to the ſolemne worſhip and ſervice of God, and was preſently employed; ſo was the Temple after Solomon had built it.
3 For times, Abib, Exod. 12. 2. was appointed the beginning of Monthes, and the fourteenth day of the Month deſtinated to the eating of the Paſſeover; and though it was to be continued for the times to come, and to bee obſerved with greater ſolemnity, yet then was it actually in uſe. So that with the inſtitution, there was the preſent obſervation, though with greater ſolemnity afterwards performed. Thus may we think of the firſt ſeventh day Sabbath, ſo deſtinated for a Sabbath to be kept with greater ſolemnitie, after Iſraels deliverance out of Egypt; yet nothing hindereth to beleeve, if we take what before is granted, that there was a preſent obſervation of the day. What I finde to bee objected againſt this, is anſwered in this Section afterwards.
3. Argument,
Solemn Feaſts, memorialls of Gods great mercies, were ordained in Sinai, but deſtinated to be kept holy in Canaan. So that between the inſtitution, and obſervation may be a great diſtance. And therefore it is not unreaſonable to hold the obſervation of the firſt ſeventh day Sabbath to be deferred to the time after the Law given.
Anſw. 1 Yet here is a great difference between a few yeers in one age, and many ages through out the old world, and the ages following for above thouſands of yeers. Secondly, There was at the time of the inſtitution of thoſe Feaſts, the time and place appointed when they were to be kept, but no ſuch thing in Geneſis, touching any future time, for the obſervation of it, for then the fancied deſtination had been clear, and the queſtion had been ended. Thirdly, There was no reaſon for the keeping of ſome of thoſe ſolemn Feaſts, as the feaſt of weeks, or of harveſt: Exo. 34. 22. becauſe in the wilderneſſe they did neither ſow nor reap: So the Feaſt of Tabernacles after the gathering in of corn and wine, Deut. 16. 13. becauſe then they dwelt not in houſes, to make them boothes, to remember that in the Wilderneſſe they ſo dwelt, for as yet they were in Tents in the Wilderneſſe; nor had they fields of corne nor vineyards to gather in corne and wine. Therefore there was reaſon for deſtinating the obſervation of thoſe Feaſts till afterwards. But ſuch ſound reaſons of deſtinating the obſervation of the ſeventh day Sabbath for ſo many hundred yeers are yet to ſeek: The Paſſeover they kept when it was inſtituted, and after, in the wilderneſſe: Num. 9. 1. 5. and ſo no doubt other holy dayes then inſtituted, ſuch as then could be kept.
4. Argument,
The reaſon and ground of the obſervation of the Sabbath was not till Iſraels comming out of Egypt; Deut. 5. 15. where it is ſaid, that Iſrael was a ſervant in Egypt, and that the Lord brought him out with a mighty hand; Therefore the Lord his God commanded him to keep the Sabbath day: We ſee hence, that the keeping of the day did depend on ſuch a deliverance; therefore we may well acknowledge a deſtination for the obſervation, till the ground of the obſervation become to paſſe, which was not till then.
Anſw. 1 It is granted before, that the cauſe and reaſon for the Sabbath, was Gods reſt. Secondly, in Exo. 20. 11. It is rendered as the only reaſon why God then commanded the obſervation of the Sabbath; Nor did God himſelf give any other reaſon or ground for the keeping of it holy, but only his bleſſing and ſanctifying of the day on which he did reſt: Therefore this was the ground of obſerving the day; which ground was laid down at the beginning of the world, as before is acknowledged; and therefore there was no need of a deſtination to expect another ground for the obſervation of the day ſo many hundred yeers after. Thirdly, Concerning deliverance out of Egypt, it is prefaced by God himſelf before all the Commandments, as a ſtrong motive from his mercy, to move Iſrael to the obſervation of every Commandment, and not of the fourth alone: For upon the rehearſall of that benefit, the Lord gave them that his whole Law, conſiſting of ten Commandments. Fourthly, the former part of verſe 15. in Deut. 5. is to be read as within a Parentheſis, ſo as the beginning of the later part of it, at therefore, muſt have relation to reſt mentioned in the end of the fourteenth verſe, and not to the deliverance out of Egypt, mentioned within the parentheſis, as the ground of the Sabbath: for (if it be marked well) it beginneth with remember that thou waſt a ſervant, to move them to pity their ſervants, as God in mercy pitied them, to bring them out of Egypt with ſo ſtrong an hand. So thus rightly underſtanding the text, it is altogether impertinent to be brought for deſtinating the keeping of the ſeventh day, till Iſraels deliverance out of Egypt. It is to be lamented that men of good Learning ſhould wrong Gods word with ſuch a Miſinterpretation, to uphold a meere imaginary Deſtination, which neither Wit, nor Learning can make good.
5. Argu.
It is as clear as the Noon-day, from Nehe. 9. 14. that the weekly Sabbath was made known to the Iſraelites under Moſes at Sinai, and not before unto their Fathers: And therefore the place in Geneſis muſt be underſtood by way of deſtination.
Anſw. 1 Note well, the place in Nehemiah is reſtrained to Sinai, whereof it is ſaid, that God made there the Sabbath known to Iſrael; yet before that, Iſrael knew and kept the Sabbath in the wilderneſſe of Sin. Exo. 16. 1. 26. before they came to Sinai. Secondly, ſeeing they knew the Sabbath before they came to Sinai, the words thou madeſt known muſt not be interpreted of a knowledge of bare information of that which they knew not before, but of a knowledge of farther ratification at Sinai, for there his holy Sabbath was made known to them,
1. By his own perſon, but before in Exod. 16. by Moſes.
2. Now more certainly by a lively voice, and Gods own writing; when before it was delivered by tradition to the Patriarches, and not in writing.
3. More fully concerning the perſons which were to obſerve it, not only the Parents, Maſters, and Magiſtrates, in their own perſons, but their Sons, Daughters, Men, and Maidſervants, their Cattell, and the Stranger within the gates.
4. The manner alſo preſcribed, not to do any ſervile work on the day. Theſe things he made known unto them, and all this to all Iſrael at once by his voice of Majeſtie from heaven, which was never done before, nor ſo made known to their Fathers.
Laſtly, if any yet will conceive it of ſuch an informing them of which neither they nor their Fathers ever knew before, I deſire them plainly to ſhew me, why God ſhould conceale from all the holy men of God, from Adam to Moſes, his reſting on the ſeventh day, his ſetting it apart for a Sabbath, deſtinating it for his Church to reſt on, and to follow his example in time to come? Let any one give any inſtance at any time where God really deſtinated any thing, time, place, or perſon for future uſe, and did not make any acquainted with it to live in expectation of it? There may be inſtances given to the contrary. Then this will follow, that God deſtinating the ſeventh day for Sabbath in time to come, as they ſay, the deſtination was made known to the Fathers, and therefore they knew of a Sabbath before the time that Nehemiah ſpeaketh of, eſpecially conſidering, what an Oppoſite doth freely acknowledge.
1. That the ſeventh day might have been imployed as the Lords Sabbath.
2. That ſome dayes, doubtleſſe, were thus beſtowed: And,
3. Perhaps that day: Could then all the Fathers be ſimly ignorant of the ſeventh day Sabbath?
Thus have I ſhewed the ſtrongeſt arguments for deſtination that I can read of in any of the laſt diſputers for it. Now I come to the Reaſons, againſt this fained deſtination.
Reaſon 1.
EVery Hiſtory is made of things exiſtent, but if the words in Gen. 2. 3. be to be underſtood of what God intended to doe, and not what he then did, the words ſhould not bee hiſtorically taken, but prophetically interpreted. But Moſes wrote in Gen. 2. 3. an hiſtory, as all the words before and after, and the words themſelves plainely laid downe in the verſe, fully demonſtrate: Therefore is there no Deſtination, except the deſtinated time to come were ſet downe expreſly in the words hiſtorically, whereby it might be underſtood in the hiſtory what then God did, and what plainely hee appointed men to doe afterwards: for ſo it loſt not the nature of an hiſtoricall narration, both in telling of the thing done, and in the appointing of what ſhould be done: if it be, I ſay, with a cleare expreſſion, as is required in the nature of a Story.
Reaſon. 2.
THere is no Deſtination of that thing for future time only, which hath actuall being, and aptneſſe in it, for preſent imployment: For future Deſtination is only for deficiency in theſe two reſpects.
But the ſeventh day was from the beginning, the day of Gods reſt, and the ground of mans reſt; (this is granted.) And that day had its ability, and every way was as fit then for an holy Sabbath as ever it was afterwards. This is true (from the Adverſaries grant) to wit, that from the beginning it might have beene imployed as the Lords Sabbath, and perhaps had ſo; it then had an aptneſſe to be an holy Sabbath.
Therefore Deſtination for only time to come, is an idle imagination.
Reaſon 3.
IF it bee, with a doubtleſſe, that from the beginning ſome dayes were imployed as the Lords Sabbaths, and is granted for a truth: Then, without doubt, was the ſeventh day from the beginning ſo imployed as the Lords Sabbaths. For what day could they ſo groundedly take for a Sabbath, as Gods onelyonly reſt-day? or what day could they ſo properly hold to be the Lords Sabbath, as his owne day which himſelfe bleſſed and ſanctified? as the Text ſaith, and is denied of none.
Therefore the ſeventh day from the beginning, being beſtowed as the Lords Sabbath, the obſervers of the day, held it fit for preſent uſe, and conceived it not in the words of the text a future deſtination for ſo long time, as is groundleſſely imagined.
Reaſon 4.
THat which belonged alike to all, from the worlds beginning to be obſerved by all, the ſame to bee paſſed over as not obſerveable of any, but deſtinated to a peculiar ſort, which ſhould bee borne after many generations, is not reaſonably conceived to be true, but to bee held as a feigned untruth.
But ſuch a thing is this imagined future deſtination: For it put off Adam, Seth, all the holy men of God 1600 yeeres before the Floud; Noah and Shem, with the other holy Patriarchs till Abraham after the Floud; and from Abraham to Moſes, and to Iſraels deliverance out of Aegypt, from obſerving the day of Gods reſt, and therein the remembrance of the worke, and Worlds creation alike, belonging unto all; as if it had only concerned the Iſraelites, and not the holy Fathers from the beginning; which none will averre I ſuppoſe. Therefore this Deſtination is but a fiction.
Reaſon 5.
THe ground of the future Deſtination of the obſervation of the ſeventh day being falſe, the Deſtination it ſelfe falleth, and is falſe, as will be granted.
But the ground of this their Deſtination, which ſome lay to build it upon, is falſe, (viz.) the Iſraelites deliverance out of Egypt; for their proofe out of Deut. 5. 15. faileth them, as before is made manifeſt: Therefore there is no ſuch Deſtination as is pretended.
Reaſon 6.
IF God did on the ſeventh day actually reſt, and at the ſame time actually ſanctified it, as is confeſſed to bee for the preſent, the Churches Sabbath: Then he put Adam into the right of actuall uſe of the day, and not deſtinated it only for the time to come: But Gods actuall reſting, was the ground of his actuall ſanctifying of the day, and his actuall ſanctifying of the day, made it ready for preſent uſe; neithe was there any thing that could hinder Adam from obſerving of it at that preſent, for the Lords owne Sabbath. And if it be perhaps ſaid, that a Father having many ſonnes, may determine one to be his heire, yet not preſently put him into the poſſeſſion:
I anſwer, that may be, becauſe the Father will not diſpoſſeſſe himſelfe, of that himſelfe ſtands in need of: And alſo that ſonne may perhaps die before him, and before his other brethren. Therefore is not this ſimily fit for this purpoſe, neither doth it any thing weaken the argument.
Reaſon 7.
THere is not the leaſt intimation in the Text of any decree of a future Deſtination, and deed to be done, but a plaine narration of that which then was done. For Moſes ſayth, God bleſſed the ſeventh day and ſanctified it. Againe, the words before, in verſe ſecond, concerning Gods ending his work, and his reſting on that ſeventh day, and the reaſon added to the reaſon in the words, of verſe third; why he bleſſed and ſanctified it, binde the act of God to be underſtood of the time then, and not of a time foure and twenty hundred yeeres after.
Moreover Moſes the Penman, wri…eth the Storie of Gods reſting, as an act done then, as all acknowledge: ſo he ſpeaketh of his bleſſing and ſanctifying the firſt ſeventh day, as then bleſſed and ſanctified. For he holdeth in all, the ſame forme of ſpeech: He ended, he rested, he bleſſed, he ſanctified: when he did the former, he did the later, as the words ſhew without any variation, at the firſt reading of them, to any indifferent judgement. Laſtly, no inſtance in holy Writ can be produced to defend ſuch a gloſſe, and to make ſuch a comment upon a Text ſo cleare as this is: Let them bring forth any one Scripture, to warrant ſuch an interpretation in an Hyſtoricall narration.
Reaſon 8.
GOds work is ever the ground of every Feſtivall, ordained for a remembrance thereof, and ſolemnly to bee kept of thoſe of that time, when the work was wrought; and not deſtinated to a day obſerved for many ages after: ſee for this all the Feſtivalls in Scripture, ordained either by God or man. The work of God had its preſent remembrance upon the inſtitution of the day, when it was to be obſerved for the memoriall thereof.
It is abſurdly unreaſonable, to think that God working a work never to be forgotten, will appoint a day to bee obſerved for the remembrance thereof, to none then living, but onelyonly to thoſe who ſhould live 2400 and odde yeers after.
Reaſon 9.
GOds own words in Exod. 20. 11. make Moſes diſcourſe in Gen. 2. 3. to bee underſtood of the then bleſſing and ſanctifying the day: For God ſayth not, Exod. 20. 11. Wherefore I the Lord now at this preſent doe bleſſe and ſanctifie the Sabbath day: but hee ſpake (as all reaſonable apprehenſions may eaſily conceive) with relation to his acts paſt, as to his works on the firſt ſix dayes, ſo to his reſt on the ſeventh day, bleſſing and ſanctifying the Sabbath.
Reaſon 10.
THe ſix dayes of Gods work, were preſently exemplary, and all men in the Church from the creation, have taken them for preſent uſe: What reaſon is there in the Text, Gen. 2. 3. to conceit a Deſtination of the uſe of the ſeventh day, not examplarie till 2400 yeers after?
Can it reaſonably be imagined?
1 That God would informe Adam of his work of creation, and of the ſpace he did take to create all things in, to wit, in ſix dayes (for Adam could not know that God had made the world in ſix dayes, except God had ſo informed him) and not acquaint him with the uſe of the ſeventh day alſo?
2 Can we imagine, that God diſtinguiſhing the ſeventh from the other ſix, yet would leave it for uſe in common with the ſix, for ſo long a time?
Can wee think, that Gods work in ſix dayes, put men into the preſent poſſeſſion and uſe of the ſix dayes, and his reſt on the ſeventh day, not afforded unto them, the preſent uſe thereof?
4 Can we ſuppoſe in any reaſon, that the Sabbath day, was only needfull to the Iſraelits in the Wilderneſſe, and of no uſe to Gods people and Church before the Floud, nor after till thoſe dayes?
There are other reaſons which are brought out by ſome for this Deſtination, but they are without any waight of reaſon.
Reaſon 1.
THere is no Hiſtoricall narration of the obſervation of the day.
Anſw. Yes, the obſervation of the Sabbath is mentioned and plainly witneſſed, Exod. 16. 30.
Reaſon 2.
THere was no Commandement given to Adam, concerning his reſting upon the day.
1 Anſw. There was no Commandement for whole ſix dayes working, but only Gods example propounded for imitation.
2 This reaſon concludeth not a Deſtination of the day, till Moſes his dayes, nor any Deſtination at all, for:
3 It was needleſſe to give to Adam any Commandement affirmative in his ſtate of innocency, becauſe he was filled with great wiſdome, with holineſſe, righteouſneſſe, and uprightneſſe; and it was enough for him to ſee Gods example of reſt, as a pattern before him, to make him to follow him: for he could not but know, by his excellent wiſdome and knowledge, that God was to be imitated, and hee bound to take his example for imitation: Hee alſo knew that God bleſſed and ſanctifled the day, not for himſelfe to keep it holy, but for man.
Reaſon 3.
IT is repugnant to the opinion of the Doctors of the Church, that God impoſed upon Adam in his innocency, any more poſitive precepts but one, which was that of the forbidden fruit.
1 Anſw. This reaſon concludeth not the Deſtination: It followeth not that in Gen. 2. 3. there is a Deſtination, becauſe Doctors hold only one poſitive precept, given to Adam: for the plaine narration hath not its dependance upon either one, or more precepts given of God to Adam.
2 This argument imployeth that the words in Gen. 2. 3. ſhould be a Commandment, or elſe needs muſt they afford a Deſtination; but though it ſhould be granted, that there is no Commandment, yet the ſimple narration of the truth of Gods reſting then, and his bleſſing and ſanctifying the ſeventh day, preventeth the Conceit of any future Deſtination.
Reaſon. 4.
THat the Law of the fourth Commandment was not agreeable to the ſtate of innocency.
Anſw. The Circumſtances of the fourth Commandment to men, as they ſtood under the fall, and as the Law was given to the people to reſt, their men, and maid-ſervants, ſons and daughters, with cattell and ſtangers, after toyleſome labour, could not agree with Adams ſtate of innocency; but the fourth Commandment to keep holy the Sabbath day might be agreeable to Adam in innocency.
1. It would and did well agree with Adam to be an Imitator of God, but God reſted on that day, and was refreſhed. Exo. 31. 17. Therefore it was no whit diſagreable to Adams innocency to reſt after the example of the Lord his God, and to keep a Sabbath.
2. Adam was to work ſix dayes (though his labour was delightſome, and not toyleſome) in imitation of God, and therefore to reſt the ſeventh day, becauſe God did ſo: This is reaſon enough, if no more can be ſaid for it: For albeit Adam toyled not his bodie with payn and ſweat, yet his mind was attent to his weekly buſſineſſe while he laboured, and ſix dayes were deſtinated to his labour: but now on the ſeventh day his bodie was altogether freed from all labour, and his minde alſo from attending to it, and the whole man ſet apart for an holy reſt unto the Lord, which befitted him well.
3. Though on the other dayes he ſerved God, yet neither the dayes, nor he on thoſe dayes were immediatly conſecrated to God, as this day was, and held alſo for holy duties, and to attend upon God immediatly; who in that happy eſtate did in a viſible apparition manifeſt himſelf to him: And what know we what Adam did, and ſhould have heard, learned and ſeen from God on that day; I may think, it ſhould have been ſuch matter, as might be agreeable enough to that his eſtate of innocency.
4. Adams perfection of knowledge in holyneſſe and righteouſneſſe, with uprightneſſe and innocency of life, did furniſh him with matter of heavenly Contemplation, and made him bold to preſent himſelf before God in a ſpeciall manner that day, and was fitted to ſpend the reſt of that day in heavenly meditations, who prepared himſelf, and ſtrengthened his faith in the aſſurance of eternall life in heaven, whither he ſhould have been tranſlated in Gods appointed time; for eternall life was promiſed from the worlds beginning, Titus 1. 2. whereof the Tree of life was a Sacrament, as the Fathers and other learned men do hold. So that in this regard, the ſeventh day a Sabbath to the Lord, agreed right well to his eſtate in innocency.
5. If the day was bleſſed and ſanctified of God (which muſt needs be granted, if the Anticipation and Deſtinations bee removed) then a bleſſed and ſanctified day, agreed well to his holy and bleſſed ſtate of innocencie, not any jarre or unfittingneſſe comming betweene.
6 The day of Gods reſting was not only exemplary to Adam, but to all Adams ſeed, had he and they abode in innocencie. Now then all men labouring the ſix dayes, had it beene unagreeable to their holineſſe and innocencie, to have beſtowed the ſeventh day in meditations, heavenly contemplations, prayſing God in the beautie of his creatures, and the like? This ſurely would have ſtood with the very higheſt degree of their excellencies in their ſtate of perfection.
7 And laſtly, Adam had on him, as all men ſhould have, a double calling; one for his body, his particular calling in the duties of righteouſneſſe, for which he was allowed ſix dayes; and another for his ſoule, his generall calling to be performed in duties of holineſſe, for which the ſeventh day was ordained: So that in this reſpect a ſeventh day Sabbath, was not diſagreeable to the ſtate of innocency.
Reaſon. 5.
THe moſt ancient primitive Fathers, as Iuſtine Martyr, Tertullian, Irenaeus, affirm that none of the Patriarches living before Moſes, obſerved a Sabbath. Therefore in Gen. 2. 3. is a Deſtination for future time.
1. Anſw. There be as many Fathers, who affirm the contrary, and alſo Jewiſh Rabbies.
2. Affirmations are not to be reſted on, but the proofes produced.
3. Thoſe Fathers, are to be underſtood of a ceremonious obſervation, which they deny to be kept before Moſes time. They do not deny any Sabbath to have been kept at all. They d…ny what the Jews did ſtand for (againſt whom they wrote) to wit, for Circumciſion, and a Sabbath ceremonially kept. Such a Sabbath to be kept by the Patriarchs the Fathers deny.