A Defense of the Sabbath Day, Chapter 5 · Commentary · Section 3 · Argument 11
ARGUM. XI.
My eleauenth argument to proue the 7th day Sabbath ſtill in force is, becauſe our Sauiour Chriſt would hauehave it obſerued, for about …0. yeeres after the death of all Ceremonies, ſaying, Pray that your flight be not in the winter, nor on the Sabbath day, Mat. 24, 20. and it may be thus framed.
He that commanded his Diſciples, to vſe all meanes poſsible, that they might not profane the Sabbath day, by working, trauailing, moileing & toileing on it, for about 50 yeeres after the death & end of all Ceremonies, hee would hauehave the Sabbath day ſanctified, & ſtill in force.
But Christ, commanded his Diſciples, to vſe all poſſible meanes, that they might not profane the Sabbath day, by working, crauailing, moiling & toiling on it, for about 50 yeeres after the death and end of all Coremonies.
Therefore Christ would hauehave the Sabbath day ſanctified, and ſtill in force.
For the Major or firſt propoſition, two things are there in conſiderable, as for the former, it is a moſt cleere caſe: for he that would not hauehave the Sabbath day profaned, he would hauehave it ſanctified and obſerued: like as in the 7th com. in that God would not hauehave a man commit adultery, it followeth that God would hauehave him liue chaſtly: the remouing of one contrary is the bringing in of the other: the forbidding of a ſinne, is the commanding of its contrary virtue.
And further, he that willeth all poſſible meanes to be vſed, for the auoiding of any euill, he would that that euill ſhould be auoided, & the contrary good brought in: & ſo, he that commanded all poſſible meanes to be vſed, that the Sabbath day might not be profaned, he would not hauehave the Sabbath day profaned; but that the contrary good ſhould be brought in, which is, that the Sabbath day ſhould be ſanctified: for to that very end, that it might not be profaned but ſanctified, he appointed the meanes to be vſed; now no man commandeth meanes to be vſed, for the obtaining of that thing, which he would not obtaine.
The other thing conſiderable is, that he that willed the Sabbath day ſhould be ſanctified and kept from profanation, 50 yeeres after the death of all Ceremonies, he willed that the Sabbath day ſhould be ſtill in force vntounto this day: the reaſon hereof is, becauſe there was but one proper time, for the aboliſhing of all ceremonies; & all ceremonies they were aboliſhed together at once; & therefore whatſoeuer was ratified & to be obſerued 40 or 50 yeeres, after the proper time for the death & end of all ceremonies, that thing was no ceremony; for if it were, it ſhould not hauehave ſuruiued all ceremonies: neither was it aboliſhed with ceremonies as a ceremony; for then no care ſhoul hauehave bene vſed ſo long after, for its obſeruation: now if it was not a boliſhed with ceremonies, at the proper time when all ceremonies were aboliſhed, then was it no ceremony but a Morall, & conſequently to laſt perpetually.
I grant that many ceremonies were in vſe in the Church, long after they were aboliſhed, but it was by connivency and by ſufferance onelyonly, & for the weakeneſſe of thoſe times, but neuer by the authority of the Lord of them, as this is: for, the Sabbath day, it was not by conniuency, for Chriſt commanding his Diſciples, to pray againſt the profanation of the Sabbath day; doth thereby warrant the ſanctification of it.
Furthermore, whatſoeuer was authorized to be vſed in the Church, 40 or 50 yeeres after Chriſt his death, that is ſtill to be retained & vſed in the Church; for all things which the Apoſtles did either erect or continue in the Church for 10.20.30. or 40 yeeres after Chriſt his Paſſion, not as conniued at, but as authorized & as a duety, thoſe things are ſtill in force in the Church; no inſtance can be ſhowne to the contrary. And ſo much for proofe of the Major.
I come now vntounto the Minor or ſecond propoſition, & this I proue out of Mat. 24.20. But pray that your flight be not in the Winter, neither on the Sabbath day. Which wordes of our Sauiour doe fully proue my Minor: for 1. theſe words are a commandement of Chriſts, in that he biddeth them pray; But pray &c. 2. This commandement it was directed vntounto his Diſciples, as you may ſee Mat. 24.1.2. 3dly This commandemēt was, that they ſhould vſe all poſſible meanes, to auoid their flight vponupon the Sabbath day: for there was none other meanes to be vſed for the auoiding of this flight, but onelyonly prayers to God; for their ſtudy & care, and other humane & naturall meanes, could doe nothing in this matter, for the Preuention of this flight, ſo then prayer being all the meanes that poſſiblie could be vſed, Chriſt commanded his Diſciples to vſe all meanes that was poſſible to be vſed: yea, ſince prayer muſt be accompanied with all meanes & indeauores of man, if more meanes could hauehave bene vſed, Chriſt would hauehave had more vſed. 4. This meanes of prayer to God, which Chriſt commanded them to vſe, was to this end, that they might not profane the Sabbath day: for ſo ſaith the text, pray that your flight be not on the Sabbath day: Whereby you ſee, that our Sauiour would not hauehave them profane the Sabbath day, by their flight vponupon it: for the further cleering of this point, becauſe it is of the greateſt conſequence; I will proue vntounto you, that when our Sauiour bad them pray againſt flying on the Sabbath day, hee ſpake it becauſe he would not hauehave them profane the Sabbath day by that their flight.
For this purpoſe note, that it is the common opinion of expoſiters vponupon this text, that when Chriſt ſpake of flight vponupon the Sabbath day, he ſpake of it in a religiouſe reſpect: & this may be yet further confirmed vntounto vsus, if we conſider the Author of theſe words, who was Chriſt; who was a Phiſitian for the ſoule, & all his Doctrine tended to the furtherance of the kingdome of God; wherefore all his ſpeeches are if poſſible, to be vnderſtod as concerning the ſoule, & the kingdome of God; but eſpecially when he mentioneth matters of Religion, as is the Sabbath day, then we cannot but thinke he ſpake of it in relation to the ſoule, and to the 4th commandement for the furtherance of the kingdome of God, & the obſeruation of the will of his heauenly father, ſhewing what conſcience men ought to make of doeing Gods will, & keeping of his Sabbaths: yea, the text giueth light herein: for why ſhould they pray not to flye in the Winter, but becauſe of diſcomodety of flight then, by foulneſſe & couldneſſe of weather &c? So, why not on the Sabbath day; but becauſe of incommodiouſe trauailing then, by reaſon of the 4th com. and mens conſciences, which is a religiouſe reſpect? Nay how can it enter into any mans head to thinke, that Chriſt ſhould command them to pray, that they might not flie on the Sabbath day, in any other ſenſe then this, becauſe he would not hauehave them profane it, and becauſe he would hauehave the will of his heauenly father reuealed in the 4th com. carefully obſerued & obeied; and becauſe he would not hauehave thoſe, his Diſciples, pollute their conſciences, with profanation of Gods Sabbath?
For the yet further cleering of this point, let it be noted 1. what is compriſed in this word flight: ſuppoſe Chriſt had foreteld them, that ouer a few yeeres, ſuch an houſe ſhould be on fyer, in one of the ſeauen dayes; and had alſo bidden them pray, that they might not be put to quench the fyer on the Sabbath day; what could this imply, but that Chriſt would not hauehave them worke, labour, moyle & toile ſo on the Sabbath day …euē ſo it is here, for this end conſider, that this is ſuch a flight, as is made out of a citty by the inhabitantes, when the enemies hauehave beſeiged it with ſouldiers, as you may ſee Luk. 21.20.21. Now when the beſeiged & diſtreſſed Cittizens, flie out from the violence of their enemies, they vſually carry out with them whatſoeuer things of worth they hauehave in the citty, euen as much as poſſible they can, as their young infantes and children, their beſt apparell, and other things of price; eueryevery man carries forth, euen as much as his backe can beare with his ſafety, ſo that they goe laden out: beſids, they doe not walke at eaſe, as men doe on the Sabbath day for recreation, but they flie and trauaile with all poſſible labour and ſpeede; ſo as the day of their flight, it was a day of moyleing and exceeding toyleinge: I need not mention the diſquiet and diſtraction of the mind, their careing how to ſaue their owne liues, and the liues of their wiues and children, & how to ſaue their goods; all which diſinabled them for, and were enemies to the ſacred dueties of the Sabbath and the worſhip of God therein: all this neglect and putting by of the ſacred dueties of prayer, reading, heareing, conference &c. doth neceſſarily follow the labour of the body by flying on the Sabbath day: Thus much is compriſed in the word flight; ſo that, when our Sauiour bid them pray againſt flight on the Sabbath day, it is all one, as if he had bidden them pray, that they might not be driuen to carry burdens on the Sabbath day; and that they might not be put to laboriouſe and painfull trauailes on the Sabbath day. 2. Let it be noted, that to beare burdens, and to trauaile on the Sabbath day, were euer accounted for breaches of the 4th com. and for profanation of the Sabbath day, as you may read plainly in Nehem. 13.15.17. For Nehemiah reproued the Rulers for bearing of burdens on the Sabbath day, ſaying, what euill is this that yee doe, & profane, the Sabbath day? ſee alſo Ioh. 5.10. Exod. 16.29. VVhereby you ſee it moſt apparent, that when Chriſt bad them pray againſt flight on the Sabbath day, he meante it, that they ſhould pray againſt profanation of the Sabbath day: for theſe ij are both one, to flie, carry-burdens on the Sabbath day; & to profane the Sabbath, as you ſee by Nehemiahs words: and what doth the word Prophane ſignify, but to make a thing common? & what doe they elſe by flight on the Sabbath, but make it a common day, to wit, a trauailing & a labouring day? The will of Chriſt doubtleſſe was none other, then the will of God in the 4th com. that is, that his Diſciples ſhould be carefull, to keepe an holy Reſt on the Sabbath day, & to refraine all ſeruile laboures, according as it is in the 4th com. In it thou ſhalt not doe any worke &c.
But here I muſt take away a maine obiection; they will be ready to ſay, that it is no profanation of the Sabbath day, to trauaile on it in a caſe of neceſſity, and to flie to ſaue a mans life, as they doe who are beſeiged &c. Herevnto I anſwer, yis, it is a prophanation of the Sabbath: for what is it to prophane an Holy thing, but to conuert it vntounto common vſe? & be it men trauaile to ſaue their liues, yet ſince trauailing & labouring are common workes; by trauailing and labouring on the Sabbath day, as they doe on common daies, they make the Sabbath day a common day, and ſo prophane it: neither will it follow, that becauſe it is no ſinne to trauaile on the Sabbath in a caſe of neceſſity, therefore it is no prophanation of the Sabbath: for God hath permitted vsus to prophane & make common the Sabbath in a caſe of neceſſity, and ſo prophanation of it is no ſinne as otherwiſe it would hauehave bene; the prophanation remaines ſtill, but it is no ſinfull prophanation. 2. The conſideration of this obiection doth ſtrengthen my argument: for, if our Sauiour would not hauehave men to flie & trauaile & worke on the Sabbath day, no not to ſaue their liues, if poſſibly by means of prayer they might auoid it, much leſſe would he hauehave men doe any worke on the Sabbath, when there is no neceſſity, and in a common caſe: it is a ſigne, that Chriſt was maruailouſly zealouſe of his fathers Sabbaths, to hauehave them religiouſly & carefully ſanctified after his death, when he would not hauehave his Diſciples to doe, no not ſuch neceſſary works as might ſaue their liues, on the Sabbath, if they might be preuented: & thus I hauehave ſufficiētly proued the 4th thing in my Minor.
The 5th and laſt thing, to be proued in my Minor is, that this flight on the Sabbath day, was ſpoken of to be, aboute 50, yeeres after the death & end of all Ceremonies: that the deſtruction of Ieruſalem by Ʋeſpaſian was a matter of 40, or 46. yeeres after Chriſt his paſſion it is confeſſed by all: & that this obſeruation of the Sabbath, was to be 40, 46, or neere 50 yeeres after the death of all ceremonies, is proued by this, that all ceremonies ended with Chriſt, vponupon the Chroſſe, as you may reade, Epheſ. 2.15. Coloſ. 2.14. Now the Sabbath day, being to be obſerued by an holy Reſt, at the deſtruction of Ieruſalem by Veſpaſian which was neere 50 yeeres after Chriſts paſſion, at which time all Ceremonies ended, it followeth that the Sabbath was to be obſerued neere 50 yeeres after the end of all Ceremonies, and thus I hauehave proued and confirmed, both propoſitiones in my argument.
Yet I cale to mind iij obiections more that may be made againſt this argument; the one is, that Chriſt had not reſpect ſo much vntounto the Religion & conſcience of the Sabbath, as rather to this, that he had a care to the ſafeguard of the liues of thoſe beſeiged: for if they ſhould flie in the winter, they ſhould be hindered by the foulneſſe of the waies; and if on the Sabbath day, they ſhould be hindered by their ſuperſtitiouſe & needleſſe conſcience, which they would make of the Sabbath, & ſo it might come to paſſe, that their enemies ſhould ſurpriſe them becauſe they could not make that ſpeede that was fiting in ſuch a time of danger. Herevnto Iāſwer, 1. It is agroſſe cōceipt of any, to account that obedience ſuperſtitiouſe & needleſſe, which was done according to the preſcript of a Morall Commandement, to wit, the 4th com. ſeeing they cannot proue the old Sabbath mentioned in the 4th com. to be aboliſhed. 2. I hauehave before ſhowne, that Chriſt when he ſpak of ſlight on the Sabbath, he ſpake it in a religiouſe reſpect: but admit that Chriſt ſpake theſe words for the ſafeguard of their liues, yet ſo it will come to the ſame ſtill, that Chriſt ratified the Sabbath day: for, as in the winter, the deepeneſſe of the waies, the ſhortneſſe of the daies, & tediouſneſſe of the weather, would aggrauate theire croſſe, & hinder their ſpeedy flight; ſo on the Sabbath day, the greate ſorrow of heart that would ſeaze vponupon them, for that they were vrged to moile & toile & worke ſo hard vponupon that day, wherein they were wont ſweetly to Reſt with the people of God, & to praiſe God in the aſſemblie of the Saintes, & for that they were inforced to profane the Sabbath, which they would gladly hauehave ſanctified in obediēce to Gods 4th com. theſe things would aggrauate the croſſe, and ſticke ſo in their minds as it would make their heartes to faile them, and ſo hinder their ſpeedie flight: thus the winter would be an impediment to their bodies, and the Sabbath would be an impediment to their ſoules, & ſo the whole man, would be diſabled for a ſpeedy flight, and for the ſafeguard of their liues.
Further more as touching their ſuperſtitiouſe conſcience: what reaſon can be imagined, that it ſhould be more vnfit to flie on the Sabbath day, then on a weeke day, or why ſhould their ſpeedy flight be more hindered on the Sabbath day, then on an other day, if not for this cauſe, that they made a conſcience of flying & trauailing on the Sabbath day, more then on any other day? now foraſmuch as our Sauiour commanded them, to pray to God, that they might not fly on that day, for the offence of their conſciences, thereby he allowed of, & approued of their making conſcience of the Sabbath day: ſuppoſe our Sauiour Chriſt had commanded Agur, Prov. 30.8.9. to pray that he might not hauehave too much, leaſt he ſhould grow proud and hauty, nor too little, leaſt he ſhould ſteale: he ſhould thereby approue of Agurs feares of growing prowd, & of ſtealing: & ſo it is in our caſe, for in that Chriſt bad them pray, that they might not flie on the Sabbath day, leaſt thereby their conſciences ſhould be offended & their hearts filled with ſorrow for profaning Gods Sabbath; thereby Chriſt allowed of their conſcience of the Sabbath day, & of their ſorrow for profaning it: and ſo it was no ſuperſtitiouſe conſcience: had the Sabbath day bene aboliſhed long before this ſeige, as this obiection ſuppoſeth, & ſo the conſcience of Chriſts Diſciples bene but ſuperſtitiouſe, then would Chriſt neuer hauehave commanded them to pray to God in this caſe? for this were to giuegive gold for droſſe, & to ſpend Subſtance for ſhaddowes; would Chriſt think you hauehave bidden them ſpend Diuine prayers, for the ſatisfying the deſires of a ſuperſtitiouſe & needleſſe conſcience? & had not this bene an abuſe of holy prayer, and of the Maieſtie of God, to begg of him things for their luſt & vaine deſires? If their conſcience were a vaine & needleſſe conſcience, then they ſhould pray to God to fulfill the deſires of a vaine & needleſſe conſcience, and Chriſt ſhould inſtruct them ſo to doe too, which is moſt abſurd.
Had the conſcience of Chriſts Diſciples, bene ſuperſtitiouſe touching the Sabbath day, then would Chriſt hauehave reproued them for it, and rather hauehave rectified their iudgements; & taught them now before hand, that as touching the Sabbath, if it fell out that they muſt flie on the Sabbath day, they ſhould then take no care for that, for he came to aboliſh that amongſt other things, and it ſhould be nullified long before their flight, ſo as that ſhould be no let vntounto their flight; thus would Chriſt hauehave prepared them beforehand, and ſtreng thened them againſt this ſuperſtition, if it had bene ſuperſtition: nay had it bene ſuperſtitiō, Chriſt had nuſled them vp, & flattered them in it, when he bad them pray to God, that their ſuperſtitiouſe conſciences might not be croſſed or diſquieted; therefore it was no ſuperſtitiouſe but a iuſtifiable & religiouſe conſcience which they made of the Sabbath day: and this is yet the more ſtrengthened, by conſideration of the perſones that ſhould make this conſcience of the Sabbath, they were Chriſts owne Diſciples, of his owne teaching; and can we thinke, he would leaue them in ſuperſtition, at this time, and in this caſe, when it was ſo needfull that they ſhould be inſtructed therein?
Happily it will be ſaid, they were not fit to heare now of the aboliſhing of the Sabbath, it being a thing ſo highly honoured amōgſt them &c. but why I pray, were they not as able to heare of the aboliſhing of the Sabbath, as to beare of the deſtruction of the Temple? for they had the Temple in honour, no leſſe then the Sabbath.
Yet further, it appeareth by the context, that their conſcience was not a fained & ſuperſtitiouſe conſcience, but a true & religiouſe conſcience: for the other things whereof Chriſt admoniſheth them, are not fained things, but true and reall things; as whē he ſaid, woe ſhall be to them which are with child, & which giuegive ſucke v. 19. This was no fained thing, for it was a true euill, for women to be put to flie when greate with child, or with children ſucking on them: againe, to flie in the winter, v. 20. it was no ſuperſtitiouſe conceipt in Chriſts Diſciples, to thinke the winter a very vnſeaſonable time to flie in, but it was ſo indeed, & ſo we are to thinke ſemblably, of their conſcience of the Sabbath day, that it was no needleſſe & ſuperſtitiouſe conceipt in them to thinke it an offence vntounto God, a breach of the 4th com. & a grieuouſe matter to trauaile on the Sabbath day, at what time they ſhould be ſeruing and worſhiping of God: and thus much for this obiection.
The 2d obiection is this, that by the word Sabbath mentioned in the text, may be meant not the 7th day and weekly Sabbath, but ſome one of their yeerly Sabbaths: & ſo then if Chriſt had ratified any thing in this text, it had not beene the 7th day Sabbath, but a ceremoniall Sabbath &c. and the rather they thinke thus, becauſe it is thought that when the Iewes fled out of Ieruſalem, it was not vponupon the 7th day Sabbath, but vponupon a Feſtiuall Sabbath. But herevnto I reply, 1. That it was no yeerly Sabbath whereof Chriſt ſpake: for, the yeerly Sabbaths being all Ceremonies, and to be aboliſhed long before that ſeige of Ieruſalem, if Chriſts Diſciples had made conſciēce of thoſe, then their conſciences had bene ſuperſtitiouſe, But their conſcience was not ſuperſtitiouſe, as hath bene ſhowne; & therefore the Sabbath whereof Chriſt ſpake and they made conſcience, it was no yeerly & ceremoniall Sabbath, but the 7th day and weekly Sabbath. 2. The word Sabbath, when in Scripture it is put abſolutly, without any addition, & when the context giueth no light to the contrary, it is to be vnderſtod of the 7th day & weekly Sabbath: for this was the moſt frequent & ordenary Sabbath, & Chriſts his ſpeeches are to be vnderſtod in an ordenary & not in an extraordinary ſenſe, and of thoſe things which were vſuall, rather then of thoſe which were rare & ſeldome.
As for their reaſon, that it is thought they fled vponupon a yeerly Sabbath day, & not vponupon the weekly Sabbath day, this proueth not, that therefore their conſcience was not of the weekly Sabbath day; but rather, that their conſcience was of the weekly Sabbath day: for, inaſmuch as Chriſt commanded his Diſciples, to pray that they might not flie vponupon a Sabbath day, it is to be beleeued, that they did pray accordingly; & further it is to be beleeued, that ſince they prayed at Chriſts commandement, and being Chriſts Diſciples, that they prayed in faith: and that therefore they obtained their prayer: whence it may be collected, that they prayed againſt flight on the weekly 7th day Sabbath; becauſe they did not flie on the weekly 7th day Sabbath; for God heard their prayer. But to thinke they made conſcience of a yeerly ceremoniall Sabbath, & prayed againſt it, and yet were driuen to flie on it, is abſurdly to ſuppoſe, that God croſed their prayers, and denied their petition. And thus much for the 2d obiection.
The laſt obiection or rather anſwer is, that by the name Sabbath day Chriſt might vnderſtand the Lords day. But why may they not as well ſay, when Chriſt ſpake of Winter, he meant the Sommer? and when in the new Teſtament there is mention of Circumciſion, therby may Baptiſme be meant? where did they euer read the Lords day named Sabbath day in Scripture? ſuer I am, the holy Ghoſt putteth a plaine difference betwixt the Sabbath day, & the Lords day, or firſt day of the weeke, ſee Mark. 16.1.2. Finally, who that conſidereth how Chriſt & his Diſciples, made the Lords day a trauailing day Luk. 24.13. Could thinke, that Chriſt would not permit his Diſciples 50 yeers after, to trauaile on the Lords day, to ſaue their liues, if by this Sabbath day, he meant the Lords day? & thus much for my eleauenth argument, which ſtandeth good againſt all their obiectiones and gaineſayings.