A Threefold Treatise of the Sabbath, Section 5
SECTION. V. Of the true underſtanding of the words in Gen. 2. 3.
HAving cleared the text, Gen. 2. 3. of theſe two rubs, of a Prolepſis, and of a future Deſtination, it follows that it muſt be underſtood plainely without either of them, and the words to be conceived as they be written and delivered, which is, that at that preſent time, that firſt ſeventh day on which God reſted, was it which he bleſſed and ſanctified.
How can this be denyed? Doth not Moſes proceed orderly in his hiſtoricall narration? Firſt he relates Gods Work every of the ſix dayes; and having ended that, he then immediatly following ſpeaketh of the ſeventh day, and what God did on that day, to wit, that God reſted on that ſame ſeventh day, and ſanctified it. That this is clearely ſo to be underſtood without a figure, I thus prove.
Firſt, this third verſe is connexed to the ſecond by the copulative conjunction and, tying (in the continued narration) with an and, Gods reſting, to Gods ending of his work on that ſeventh day, in verſe 2. Then, to his reſting, w…th another and, he adjoyneth his bleſſing and ſanctifying the ſame ſeventh day. Now, as the ending his work of ſix dayes, and and his reſting from his work on the immediate ſeventh day following, are coupled together, and not, in any indifferent mans underſtanding, ſeparable from one the other, in the n…ration; ſo are his reſting, and his bleſſing and ſanctifying of the ſame ſeventh day, knit together, and ſo conceiveably to every ones common apprehenſion, tied one to the other, as the other be without any difference in Moſes relation. Therefore if the former verſe be cleare, ſo is the later, to any not anticipated with a prejudicate opinion, deſtinated to errour.
Secondly, God himſelfe publiſhing the Law of the Sabbath in Exod. 20. 11. doth there as Moſes doth here in Geneſis 2. 2, 3. couple together the ſame things, his finiſhing of his work in ſix dayes (who made heaven and earth, the ſea, and all that in them is) with his reſting on the ſeventh day, and then, that he bleſſed the Sabbath day and hallowed it: clearely thus verifying the truth of Moſes narration by his conjoyning of the things together, and then by ſpeaking alſo of all theſe his acts as then done in the time perfectly paſt, in the words, made, reſted, bleſſed, and ſanctified: therefore may we ſee God himſelfe (if we will ſee) teaching us to underſtand Moſes plainly, and that without any Anticipation or Deſtination.
Thirdly, the ſeventh day in Gen. 2. 3. is that firſt ſeventh day in which God reſted, and not another ſeventh day, which ſhould be 2450 yeares after, when the Law ſhould be given at Mount Sinai. For,
Firſt, the conjunction and will not admit of ſuch a diſtinction or diviſion of the day in the third verſe, from the ſeventh day in the ſecond, to make them to be put aſunder as farre as the creation was from the promulgation of the Law, 2450 and odde yeares.
Secondly, the ſeventh day is three times mentioned: twice in the ſecond verſe, which is not denied to be underſtood of one and the ſame ſeventh day; and why not the ſeventh day in the third verſe? For there is no difference in the expreſſion of the day, it is called alike in all the triple mentioning the ſeventh day, and the later ſeventh day (as I ſaid before) is by and conjoyned to the other.
Thirdly, the demonſtrative ipſum it, referreth us to the ſame ſeventh day before ſpoken of: For the word cannot have reference to a ſeventh day to come two thouſand yeares after.
Fourthly, the reaſon that is annexed in Gen. 2. 3. tieth us to that firſt ſeventh day on which God reſted, and not to another ſeventh day to come after: for if the ſeventh bee underſtood of any other ſeventh day, than that on which he reſted immediately after the ſix dayes work, the reaſon ſhould not be good.
Laſtly, to this firſt ſeventh day God hath reference in Exod. 20. 11. and to no other ſeventh day: Therefore muſt the words be underſtood of the firſt ſeventh day.
Fourthly, to take the words, he bleſſed and ſanctified it, to be meant of that ſeventh day on which God reſted, hath no abſurdity in it, neither in reſpect of the day, nor in reſpect of Adam in innocency, as I have proved; nor doth it contradict any other place, nor any other Scripture can be brought againſt it, nor is there any untruth ſo to conceive it: Therefore are the words without figure plaine and eaſie, and ſo to be underſtood as they be hiſtorically delivered.
Obj. The words are to be taken as a Parentheſis, ſo ſaith Gomarus, who deſires to have it taken notice of in his reply to Doctor Rivet.
Anſw. Why hee ſhould make ſo much of his conceit, I know not. For if it ſhould be granted him, as it cannot, yet a Parentheſis is ever to the purpoſe and ſenſe of the place, it altereth not the meaning thereof; it weakeneth not, but rather ſtrengtheneth the litterall ſenſe, and tendeth greatly to the matter in hand: See inſtances in the New Teſtament, Matth. 1. 18. and 24. 24. and 27. 9. Mark. 5. 8. 13. and 7. 2. Luk. 2. 2. 4. 35. Joh. 1. 14. Act. 1. 18. 19. and 5. 12. Likewiſe in the old Teſtament, Gen. 24. 10. and 35. 18. and 38. 16. and 49. 31. Exod. 14. 9. Ier. 21. 2. and 29. 2. with infinite other places: but this conceited Parentheſis, is cleane contrary to all the other, and overthroweth the naturall and proper ſenſe of the place, contrary (I ſay) to the nature of any Parentheſis.
But I deny here a Parentheſis, for take away a Parentheſis, and yet the ſenſe remayneth, and the former following words are knit without any abſurditie: but take away theſe words, And God bleſſed the ſeventh day and ſanctified it, Gen. 2. 3.
Firſt, there is no meaning left to expreſſe what benefit man ſhould have by Gods reſting on the Sabbath day, as Moſes telleth us, what benefit accrued to man by Gods working upon every other of the ſix daies: for as God wrought on them, and diſtinguiſhed them for mans uſe, even ſo muſt wee conceive of his diſtinguiſhing the ſeventh day, and reſting on it for mans good, as well as the other dayes. But if theſe words be a Parentheſis, and taken away, then had not Moſes told us of any uſe or benefit of this day.
Secondly, take theſe words away, then the ſecond verſe, with the later part of the third verſe, will abſurdly bee conjoyned. In verſe ſecond, it is thus, And he reſted on the ſeventh day from all his workes which he had made. And in verſe third, it then ſhould follow immediately, becauſe that in it hee had rested from all his work, which God made and created. So hee reſted, becauſe he reſted.
But now if the whole third verſe be in the Parentheſis, then as I ſaid, the benefit of the day in which God reſted is taken from us, that is, the bleſſing and ſanctifying of it for our uſe. Therefore for theſe reaſons wee may not admit of a Parentheſis, nor is there any ſuch thing in the Hebrew Text, nor in the Greek, nor in Pagine, nor in Ʋatablus tranſlation, nor in the Caldee Paraphraſe, nor in Montanus, nor in Tremelius and Iunius, nor in the Vulgar Edition, nor in our laſt learned Engliſh tranſlation. This new Parentheſis, is but an idle conception, brought forth to blunder the cleare ſtreame of the Text.