A Defense of the Sabbath Day, Chapter 6 · Commentary · Section 3
SECT. III.
In this Section I ſhall come more particularly to the point in hand: & here I ſhall ſhew you, that in a caſe of neceſſity, ſuch as know that the Sabbath day is ſtill in force, may neglect it for a ſeaſon, vntill the time of reformation, ſo be they giuegive God for it, an other day in the meane while, by way of a change. And this J ſhall proue vntounto you by two arguments. The former is this, that the Sabbath day may be changed in a caſe of neceſſity: becauſe it may be neglected or profaned in a caſe of neceſsity. And thus I frame it.
ARGVM. J.
That which may be neglected in a caſe of neceſſity, that may be changed in a caſe of neceſſity:
But the Sabbath day, may be neglected in a caſe of neceſſity.
Therefore the Sabbath day may be changed, in a caſe of neceſſitie.
By changing the Sabbath; day; I meane nothing elſe but this, that we giuegive God the Sunday in ſteade of the Saturday for a ſeaſon; the 8 day for the 7th; or to keepe the Lords day with our Church for a ſeaſon, in the roome of the Sabbath day: like as if a King ſhould prorogue his Coronation day, and by reaſon of the plague or other neceſſity, ſhould keepe its ſolemnity, on an other day then the accuſtomed day.
So I come to the profe of the Major or firſt propoſition; but I may ſpare labour, it is cleere enough of it ſelfe, none I thinke will deny it: for it is a leſſe euill, or loſſe to God (if I may ſo ſpeake) to chang a day with him, then to take a day from him; or neglect a day; like as it is a leſſe loſſe to a man, to chang a ſhilling with him, in a caſe of neceſſity, though it be a light & clypt ſhilling, for an heauy & waity one, then it is to take a ſhilling from him, or then it is to neglect to paye him a ſhilling, which I owe him. But happily ſome may obiect, that there may be no changings in Gods ordinances. Wherevnto I anſwer, that the contrary is true; for whereas the Paſſeouer was to be in the firſt monethmonth of the yeere, Leuir. 23.5. The godly king Hezekiah changed the day of the Paſſeouer, from the firſt monethmonth of the yeere, vntounto the ſecond monethmonth of the yeere, in a caſe of neceſſity, as you may reade ij Chron. 30.2.3. Wherefore, there may be ſome changes in Gods worſhip in ſome caſe, as in a caſe of neceſſity. And ſo much for the Major.
I come next to the profe of the Minor, or ſecond propoſition; and here I am to proue, that the Sabbath day, may be neglected or profaned, in a caſe of neceſſity: and this I proue. 1. Becauſe other dueties may be neglected & omitted in a caſe of neceſſity the neglect wherof were ſinnes, as well as the neglect of he Sabbath day, if omitted out of the caſe of neceſſity: for exāple, Moſes might neglect to puniſh ſome kind of adultery: Diuid might omit to execute Ioab for his murther: The Iſraelites might neglect circumciſiō for a ſeaſō: Dauid might eate the ſhewbread in a time of hunger: all which we hauehave inlarged in the Section before this. Now the omiſſion or neglect of all theſe were ſinnes, out of the caſe of neceſſity, as well as the neglect of the Sabbath day; and therefore there is the like reaſon of all.
2. I proue it by this, that our Sauiour Chriſt, did allow his Diſciples and others, to neglect and profare the Sabbath day in his time, in a caſe of neceſſity: As for his Diſciples, when they profaned the Sabbath day, by plucking eares of corne, and by rubbing of them, it being done in a caſe of preſent hunger, our Sauiour iuſtiſied them in it Mat. 12.1.2.3. &c. As for others, our Sauiour iuſtified them, when they profaned the Sabbath day, by moyling & toyling, to lift a beaſt out of a pit, on the Sabbath day, it being a caſe of neceſſity Mat. 12.11.
3dly I proue it by the Teſtimony of all Diuines, who are of iudgment, that a man may profane the whole Sabbath day, by hard & painfull laboures, if it be in a caſe of neceſſity, as to quench an howſe on fyer, on the Sabbath day: or to fly before the enemy, he purſuing vsus, to ſaue our life: or to reſiſt the invaſion of a forraigne enemy on the Sabbath day.
4thly I proue it by this, that The Sabbath was made fur man, & not man for the Sabbath, as our Sauiour ſaith Mark. 2.27. Now if that when man is in an exegency & extremity, he muſt rather obſerue the Sabbath, then prouide for his owne ſafety, then the Sabbath ſhould not be made for man; but contrarily, man ſhould be made for the Sabbath: & this Chriſt doth expreſly deny, ſaying, that man was not made for the Sabbath: wherefore, of the two, if the caſe be at ſuch an hard point, that the one muſt be neglected, & cannot be auoided, then ſuch is the mercy of God to man, as his ordinance of the Sabbath ſhall giuegive way (I truſt none will beſo profane, & vngratiouſly vngratefull, as to abuſe this mercy of God, making neceſſity, when he needeth not) Now that I doe not abuſe theſe words of our bleſſed Sauiour, ſhall appeare, if you looke but into the context Mark. 2.23.27. Where our Sauiour, defendeth his Diſciples, plucking & rubing the eares of corne on the Sabbath, to ſatisfie their hunger, by ſhewing one vſe & end of the Sabbath day, namely, that it was made for mans benefi…; & as forthe good of his ſoule, ſo alſo euen for the good of his body, in ſo much as, if in caſe he were pinched with preſent hunger, & deſtitute of other helpes, then he might worke on the Sabbath day, to releeue his pr…ſent neceſſity; for ſo did the Diſciples here, by plucking and by rubing eares of corne.
5thly, I proue that the Sabbath may be neglected and prophaned in a caſe of neceſſity, and that by all men who are ſubiectes, and vnderunder the juriſdiction of Magiſtrates: now my reaſon is, becauſe ſeruantes may prophane the Sabbath in a caſe of neceſſity: Thus I argue, If ſeruants may prophane the Sabbath, then ſubiectes may doe ſo too: For there is one and the ſame reaſon, betwene the ſubiect and the Magiſtrate, that there is betwene the ſubiect and the Magiſtrate, that there is betwene the ſeruant and maſter. But ſeruantes in a caſe of neceſsity, may prophane the Sabbath. As namely in this caſe of neceſſity, when their maſters command them to worke on the Sabbath; then there is a neceſſity vponupon them: for God commandeth ſeruants to obey their Maſters Col. 3.22. Therefore ſubiects may in a caſe of neceſsity prophane the Sabbath alſo.
If any ſhall aske if there be like neceſsity for ſubiects to prophane the Sabbath, as there is for ſeruants, when commanded by their Maſters, I anſwer there is, for. 1. our Magiſtrates command vsus to follow the workes of our calings on Saturday, which is the Sabbath day. And 2. Gods word commandeth ſubiects to yeeld obedience to Magiſtrates Rom. 13.1.
But againſt the Minor, the 4th commandement will be obiected, which forbiddeth ſeruants to worke on the Sabbath day, and we muſt obey God rather then man. I anſwer by a deniall; the 4th commandement doth no where forbid a ſeruant to worke on the Sabbath, when he is commanded by his Maſter to worke, but onelyonly when he may forbeare worke by his Maſters allowance. For the cleering of this, note, that as the 5th com. is directed vntounto inferioures, ſo the 4th commandement is directed vntounto Superioures; the commandement ſaith not, Thou ſeruant ſhalt doe no worke; as ſpoken to the ſeruant: but, Thy ſeruant ſhall doe no worke, as ſpoken of the ſeruant, but to the Maſter; binding the Maſter abſolutly and expreſly, and the ſeruant conſequently and in this reſpect, if he may hauehave his Maſters allowance: the 5th commandement ſpeakes of Superioures, but laies the charge expreſly on Inferioures; ſo the 4th commandement ſpeakes of Seruants, but laies the charge on Maſters expreſly: Honor thy father, this is ſpoken to the Sonne; ſo, Thy ſeruant ſhall doe no worke, in propriety of ſpeech, is ſpoken to the Maſter: it is the Seruant that is ſpoken of, it is the Maſter that is ſpoken to. Further I anſwer, that as no clauſe in the commandement, ſo no conuincing argument can be fetched out of the commandement, to proue that a ſeruant is abſolutly bound to reſt on the Sabbath, his Maſter commanding him the contrary.
2. I anſwer, in Deut. 5.14.5. There is a reaſon added to the 4th commandement, perſwading to the obſeruation of it: and it perſwads Maſters to giuegive reſt vntounto their ſeruants on the Sabbath day. That thy man ſeruant, & thy maid may reſt as well as thou &c. VVhichWhich ſheweth, that the 4th commandement foregoing was directed vntounto Maſters not vntounto ſeruants; and there fore bound the Maſters abſolutly and expreſly, but not the ſeruantes: for this reaſon cannot be applied vntounto ſeruants. 3. conſidering that the ſeruant is not at liberty, nor hath the power of himſelfe, but is at his maſters command, common reaſon inclineth vsus to expound the commandement rather as giuen to, and binding the Maſter, then the Seruant: this point you may ſee learnedly obſerued and handled, by M. Brerewood on the Sabbath, againſt M. Byſield.
And ſo you ſee, that the Sabbath day may be profaned, in a caſe of true neceſſity. And ſo much for my former argument, whereby it appeareth, that in caſe of neceſsity, the Sabbath day may be changed, and ſo the Lords day keptin roome of the Sabbath day, till the time of reformation.
My ſecond argument to proue that the Sabbath day may be changed for a ſeaſon is; becauſe the Paſſeouer day might be changed for a ſeaſon; and thus I frame it.
ARGVM. II.
Jf the Paſſeouer day might be neglected, and an other day kept in its roome for a ſeaſon, in a caſe of neceſſitie; Then the Sabbath day alſo may be neglected, and an other day kept in its roome for a ſeaſon, in a caſe of neceſſitie.
But the Paſscouer day might be neglected, & an other day kept in its roome for a ſeaſon, in a caſe of neceſsitie.
Therefore the Sabbath day alſo may be neglected, and an other day kept in its roome for a ſeaſon, in a caſe of neceſſitie.
I proue the firſt propoſition, or the conſequence to be good, becauſe there is like reaſon of both, that is, of the Paſſeouer day and of the Sabbath day: and this I make appeare in theſe particulars. 1. As the Sabbath day was commanded by God Exod. 20.8. So alſo, the Paſſeouer day was commanded by God Exod. 12.2.6. 2dly, As on the Sabbath day, there muſt be holy Aſſemblies; and no ſeruile worke dore, Leuit. 23.3. So alſo, on the Paſſeouer day or Paſſeouer Sabbath day, there was to be holy Aſsemblies; and no ſeruile worke done Leuit. 23.8. 3dly, as the breach of the Sabbath day, was to be puniſhed with death Exod. 31.15. So alſo, the breach of the Paſſeouer day, was to be Puniſhed with death Numb. 9.13. Thus you ſee how like the Paſſeouer day, was to the Sabbath day: for 1. they hauehave both the ſame Author, God. 2. They were to be ſanctified with holy aſſemblies, and reſt from laboures both alike. 3. They were to be ſtrictly kept, the one as well as the other; for there was one and the ſame puniſhment, to be inflicted vponupon the tranſgreſſoures of both, alike. Now they being thus alike both, what hindereth, that there ſhould not be like reaſon of them both? it was a ſinne to trangreſſe the one, and it was a ſinne to tranſgreſſe the other alſo: now if it were no ſinne then, to neglect the one, & make a chang in a caſe of neceſsity; why ſhould it be a ſinne, to neglect the other, & make a chang in a caſe of neceſsity? why ſhould there not be like reaſon, of things that were ſo like?
But herevnto happly ſome will obiect, that the Paſſeouer day was a Ceremony, but the Sabbath day you hould to be a Morall; and therefore thers not like reaſon. Wherevnto I anſwer, that this is a friuolouſe obiection, for 1. God hath aſwell permitted a diſpenſation in morales, as in ceremoniales: for God by Moſes permitted a diſpenſation againſt the 7th commandement, in ſome kind, and that too vponupon worſe conditiones then is our preſent caſe of neceſsity, as ſhall appeare: for Diuorce was permitted for the hardneſſe of the Iewes heartes: but our diſpenſation ſhall appeare to be a better caſe & condition then that, to be a more warrantable neceſsity, as you ſhall ſee when we come to it by & by. 2. I anſwer, be it that becauſe the one was a Ceremony, and the other a Morall, that therefore God had leſſe regard vntounto the Ceremony, then he hath vntounto the Morall; yet this maketh but a difference betwixt them of leſſe & more; the one being leſſe regarded, the other more regarded: Now this difference hindreth not the argument, Magis & minus non variat ſpeciem, as Logiceans ſpeake, a peece of ſiluer of nyne pence, is like a peece of ſiluer of twelue pence, they being both ſiluer, though the one be a leſſer peece, & the other a greater peece: now if it be permitted vntounto A Debitor, to exchang with his Creditour, & giuegive him ſixe pence in ſtead of his nyne pence, in a caſe of neceſsity; then by like reaſon & proportion, eueryevery man will iudge, that it is permitted vntounto him, in like caſe, to giuegive him a nyne peny peece, for a peece of twelue pence: but eſpecially, if the neceſsity for the greater chang, doth exceed the neceſsity for the leſſer chang, & this is our caſe: for the chang of the Ceremoniall Paſſeouer day which is the leſſer, might be vponupon this one neceſsity, if a mā were in a farre iourney: but our chang of the Sabbath day which is the greater, is vponupon a neceſsity conſiſting of 4 branches, as you ſhall ſee by & by, which as they exceed the other in number, ſo alſo in weight, if they be compared together. By which demonſtration, you ſee this obiection though common, yet friuolouſe. And thus much for profe of the conſequence or firſt propoſition.
I come now to proue the Minor or ſecond propoſition: to wit, That the paſſeouer day might be neglected, and an other day kept in its roome for a ſeaſon, in a caſe of neceſſity: for profe of this ſee Numb. 9.5. where the Iſralites kept the paſſeouer in the 14th day of the firſt monethmonth; according to the time appointed of God, at its firſt inſtitution, as you may ſee v. 1,2. and Leuit. 23.5. and Exod. 12.2.6. now it ſo fell out, that ſome men in the Congregation, were defiled by touching of a dead corpſe; and ſo they were debarred from keeping the paſſeouer at that time with the Congregation. Herevpon they came before Moſes & Aaron for counſaile; & Moſes not knowing what to doe in this caſe, he repaireth to God for direction; wherevpon the Lord maketh him this anſwer, If any among you ſhall be vncleane by reaſon of a dead body, or be in a long iourney, he ſhall keepe the paſſeouer in the 14th day of ſecond monethmonth &c. Numb.9.6.7.8.9.10.11. So hereby you ſee, that howbeit the paſſeouer was by its prime inſtitution, to be kept in the 14th day of the firſt monethmonth; yet in a caſe of neceſſity, the time was changed, from the firſt monethmonth, vntounto the ſecond monethmonth; and ſo the daies and times commanded in the Law, at the prime inſtitution, were neglected and profaned by thoſe which had this neceſſity vponupon them: the caſes in which the paſſeouer time was changed, were. 1. If a man had touched a dead corps. 2. If a man were from home, in a farre iourney, and thus much for profe of the Minor.
Neuertheleſſe to this argument, ſome doe anſwer thus, that it is true indeed, that there was a diſpenſation for the paſſeouer day, but it was giuen by God himſelfe, but ſo is not your diſpenſation for the Sabbath day; for there is no exception that can be ſhowne for the chang of the Sabbath day in the Scriptures, as their is for the paſſeouer day. Herevnto I reply, that this anſwer is very abſurd, for it denieth all argumentation, & collectiones from the Scriptures, for they will not grant the queſtion, vnleſſe it be proued by an expreſſe text of Scripture, in ſo many words; for they will hauehave an expreſſe diſpenſation in ſo many words, ſhowne for a chang of the Sabbath day in the Scriptures, as well as there is a diſpenſation to be ſhowne for the paſſeouers chang in the Scriptures. Furthermore, if they will not grā that the Sabbath day may be changed now, becauſe the paſſeouer day might be changed in old time, how will they doe to proue, that we may baptize infants now, becauſe they did circumciſe infints in old time? for thers no expreſſe word of God for either; they muſt both be inferred by collection from other Scriptures, yet further, wherefore is it, that S. Paul ſendeth vsus to the things written in the old Teſtament, if we may not collect and learne from them, to doe the like in like caſes? Whatſoeuer things are written a fore time are written for our learning. Rom. 15.4. After the Law for the paſſeouer was giuen, there fell out extraordinary occurrences, in which Moſes could not tell what to doe, wherefore he had recourſe vntounto God for direction, Numb. 9.10.11. So, after the Law for the Sabbath was giuen, there is falne out an extraordenary occurrence, the Sabbath hath bene profaned now for 1000 or 1200 yeeres, now how to worke a reformation hereof we are at our wites ends, & we cannot now a daies hauehave ſuch recourſe vntounto God, as Moſes had for direction; wherefore now we muſt to the Lawe & to the Teſtimonies, and borrow light from former preſidents.
Finally, I ſhall proue it vntounto you, that we may extend this diſpenſation of the paſſeouer day, further then it is expreſſed by Gods diſpenſation in Numb. 9.10.11. ſo be we doe it by like reaſon: for this end note, that the Lord gaue leaue to chang the the paſſeouer in theſe two caſes, 1. If a man had touched a dead corps. 2. If a man were in a farre iourney: but the good King Hezekiah keeping the paſſeouer long after, he fell into other extremities and straites; and he could not keepe the paſſeouer on the 14th day of the first monethmonth, but profaned it, and made a chang, vntounto the 14 day of the ſecond monethmonth, and that vponupon theſe two occations. 1. Becauſe hee had not Prieſts enough ſanctified, or becauſe the Prieſts were not ſufficiently ſanctified. 2. Becauſe the people were not come vp together to Jeruſalem, or had not aſſembled themſelues at Ieruſalem, as you may reade ij. Chron. 30.2.3. Now theſe two extremities, & reaſons of Hezekiah his chang, were not the very ſame, which God ſpecified in Numb. 9.10.11. but yet they were ſuch as might be collected by like reaſon: whereby it appeareth, that we may goe beyond the letter of the text, ſo be we hold cloſſe to the like reaſon: & this I hauehave done, in fetching my argument from the paſſeouer day to the Sabbath day; for I hauehave held me to like reaſon of them both, as you hauehave ſeene.
And ſo much for proofe, that the Lords day may be kept for the Sabbath day by way of A change, for a ſeaſon, in a caſe of neceſſity. But yet it remaineth, that I proue now, that our caſe in changing the Sabbath day for the Lords day, is a caſe of neceſſity; & this being done, all is firme; for this therefore, ſee the next ſection.