Moreover in this same sanctification of the Sabbath is included and implied the immortality of the human race. Hence the Epistle to the Hebrews speaks most beautifully concerning the rest of God, from the 95th Ps.: "If they shall enter into my rest." For the rest of God is an eternal rest. Adam therefore, had he not fallen, would have lived a certain time in paradise, according to the length of time which God pleased; and afterwards he would have been carried away into that rest of God, which rest God willed not only to intimate unto man, but highly to commend unto him by this sanctification of the Sabbath. Thus had Adam not fallen his life would have been both animal and happy, and spiritual and eternal. But now we miserable men have lost all this felicity of the animal life by sin; and while we do live, we live in the midst of death. Yet since this command of God concerning the Sabbath is left to the Church, God signifies thereby that even that spiritual life shall be restored to us through Christ. Hence the prophets have all diligently searched into these passages, in which Moses obscurely indicates also the resurrection of the flesh and the life immortal. Further by this sanctification of the Sabbath it is also plainly shown that man was especially created for the knowledge and worship of God. For the Sabbath was not instituted on account of sheep or oxen, but for the sake of men, that the knowledge of God might be exercised and increased by them on that sacred day. Although therefore man lost the knowledge of God by sin, yet God willed that his command concerning the sanctifying of the Sabbath should remain. He willed that on the seventh day both the Word should be preached, and also those other parts of his worship performed, which he himself instituted; to the end that by these appointed means we should first of all think solemnly on our condition in the world as men; that this nature of ours was created at first expressly for the knowledge and the glorifying of God; and also that by these same sacred means we might hold fast in our minds the sure hope of a future and eternal life. Indeed all things which God willed to be done on the Sabbath are evident signs of another life after this present life. For what need would there be of God's speaking to us by his Word, if we were not designed to live another and eternal life after this life? And if no future life is to be hoped for by us, why do we not live as those other creatures with whom God talketh not and who have no knowledge of God? But as the divine Majesty talketh with man alone, and he alone acknowledges and apprehends God, it necessarily follows that there is for us another life after this life, to which it is our great business to attain by the Word and the knowledge of God. For as to this temporal and present life it is a mere animal life as all the beasts live, which know not God nor the Word.