A Defense of the Sabbath Day, Chapter 6 · Commentary · Section 4
SECT. IV.
In this ſection I ſhall proue vntounto you, that there is a true neceſſity vponupon vsus, to neglect the Sabbath day for a ſeaſon, and to keepe the Lords day with our Church for it, and in roome of it.
This neceſſity I ſhall declare vntounto you. 1. In reſpect of our bodies. 2. In reſpect of our ſoules. 3. In reſpect of our brethren. & firſt of the firſt of theſe touching our bodies: and in this reſpect, I ſhall make neceſſity appeare two waies; the former is this; that if we keepe the 7th day or Saturday Sabbath, then we ſhall hauehave but 5 daies in a weeke to prouide for our bodies, and to compaſſe the workes of our caleings in: for, when we hauehave kept the Saturday Sabbath, the Magiſtrate will compell vsus, by the lawes of the Realme, to keepe the Sunday alſo: & ſo we ſhall hauehave but 5 daies in eueryevery weeke, or in eueryevery 7 daies, to performe the workes of our caleings in: now it is of neceſſity, that we ſhould hauehave 6 daies in eueryevery weeke ordenarily, or in eueryevery 7 daies, to doe the workes of our caleings in: becauſe, elſe God would not hauehave allowed man 6 daies to worke in for himſelfe, & hauehave taken but one for his worſhip, as he did in the 4th com. Exod. 20.8. now ſince there is a neceſſity, that we hauehave 6 daies ordinarily in eueryevery weeke, to follow our caleings in, it is of neceſſity, that we neglect the Sabbath day, & worke in it, for a ſeaſon; vnles the Magiſtrate will diſpenſe with his Lawe, touching the Lords day; or vntill it ſhall pleaſe God, to incline the heart of the Magiſtrate, to proclaime a reformation, that ſo the Sabbath day may be kept: for vnleſſe the Magiſtrate doth one of theſe two, we can hauehave but 5 daies in eueryevery weeke for our caleings, and ſo much for the former neceſſity in regard of our bodies.
I come now vntounto the other neceſſity, in reſpect of our bodies, which is this, if we keepe the 7th day Sabbath, then we offend the Magiſtrate, and tranſgreſſe the Lawes of the Realme; & herevpon will follow impriſonment of body, & conſequently pouerty: for when a man is impriſoned, he muſt neglect his caleing, & meanes of maintenāce; & ſo he ſhall be brought to a morſell of bread, & hee, his wife, & children which depend vponupon him, ſhall come to want of things neceſſary: now who ſo ſhall incurre theſe euils, by keeping of the Sabbath day, to him there is a neceſſity to neglect the Sabbath day, namely the neceſſity of wante, pouerty, & hunger.
Now leaſt any man ſhould maruaile, that I will plead this kind of neceſſity of all others, therefore I will ſtrengthen it, and that by the allowance of our Sauiour Chriſt, and practiſe of his Diſciples: for you reade, Mat. 12.1.2. How Chriſts Diſciples did neglect the Sabbath day, & fell to plucking eares of corne, & to rubbing them in their hands, Luk. 6.1. which workes they did on the Sabbath day, to preuent a little hunger; and Chriſt iuſtified this action. Now if hunger, was a caſe of neceſſity in Chriſts Diſciples, why ſhould not hunger be a caſe of neceſſity in vsus alſo? and if they might worke on the Sabbath day, to preuent hunger; why may not we doe ſo too, to preuent hunger, and impriſonment alſo? yea to preuent penury, not in himſelfe alone, but in his whole family, wife and children? ſo our neceſſity is greater then was that of Chriſts Diſciples.
The conſideration of this may be vſefull, to ſatisfy the obiectiones that riſe in the minds of ſome, ſaying, it ſeemeth then you hauehave more minde of your belly then of God; of your ſafety then of Gods Sabbaths: but the vanity of this obiection ſhall appeare by this, that the very ſame obiection beareth as ſtrongly, againſt Chriſts Diſciples, as againſt vsus: for may not ſuch obiections riſe in your minds alſo, againſt Chriſts Diſciples? ſaying, it ſeemeth you minde your bellies more then your God, and you feare a little hunger more then the breach of Gods Sabbaths. thus you ſee the weakneſſe of this obiection, & ſo much for the neceſſity in regard of our bodies.
I come now vntounto the neceſsity in regard of our ſoules; & here I ſhall make it appeare, that to keepe the Sabbath day, as things ſtand yet, it will pine our ſoules. And this I ſhall ſhew in two reſpectes; the former is this; you know the Sabbath day, ought to be ſolemniſed with Aſſemblies Leuit. 23.3. Now the benefit of company & fellowſhip, in ſanctification of Gods Sabbaths, is of greate vſe, to kindle zeale and forwardneſſe in our fr…zen heartes, like as coales laid together burne more firuently, I reioyced (ſaith the Prophet Dauid) when they ſaid to me, wee will goe into the houſe of the Lord Pſ. 122.1. Now ſuch as are convinced of this trueth, to beleeue that the lords Sabbaths are ſtill in force, are fewe in number, as one in an houſe, two in a Towne, 3 or 4 in a Citty, like the cluſters that grow neereſt the ſunne, here one and there one ripe before the reſt; now if theſe thus diſperſed ſhould keepe the Lords Sabbath continually, ſolitarily & alone, it is much to be feared, that their zeale wold waxe could, like burning coales, when ſcattered vponupon the hearth, & put aſunder; and ſo their ſoules ſhould languiſh and pine away as it were.
The other reſpect, whereby it will appeare, that there is neceſsity to chang the Sabbath day, leſt the ſoule pine, is this; you know that to the ſanctification of the Sabbath day, is required the helpe of the Miniſter Luk. 4.16. Act. 15.21. To goe before the people in the duety of prayer to God; & to open the Scriptures, feeding them with the bread of life, diuiding the word of God a right: now becauſe the lawes of our kingdome, will not permit priuate Conuenticles; & becauſe there cannot be a Miniſter in eueryevery family; therefore if we keepe the Lords Sabbaths as things ſtand now, then wee muſt keepe them without that ordinance of Gods Miniſtry; & ſo our ſoules ſhould languiſh & pine away, for lacke of the daily breade, the heauenly food of our ſoules; for we ſhould be depriued of our Sabbath dayes bread, and want the Sabbath daies meales: and this is an other caſe of neceſsity, whereinto we fale if we keepe the Sabbath day; and for the auoiding whereof, we may make a chang of the Sabbath day, into the Lords day for a ſeaſon.
Hence it is, that obedience to the 4th commandement requireth an aſſent and fellowſhip of others, which is not required in the other commandements: for a man may yeeld obedience to eueryevery other commandement ſinglie and alone by himſelfe, though no man elſe will ioyne with him; but for this 4th commandement it cannot be obſerued, as it ſhould be without the fellowſhip and ſociety of others ioyning with him.
Now a word or two, for the iuſtifying of theſe two neceſsities touching the ſoule, to be true neceſsities, and ſuch as may warrant a chang of a day appointed by God: for the former, namely Aſsemblies: the want of aſſemblies, was one cauſe of the change of the Paſſeouer day, by Hezekiah, as you may reade ij Chro. 30.3. For the latter, namely, Miniſters: the want of Miniſters or Prieſts, was an other cauſe of the paſſeouer dais chang, by Hezekiah, as you may reade in the forealleaged place, And the King and his Princes, And all the congregation had taken counſaile in Ieruſalem, to keepe the Paſseouer in the ſecond monethmonth: for they could not keepe it at this time, becauſe there were not Prieſts enough ſanctified, neither was the people gathered to Jeruſalem. 2 Chro. 30.2.3. Where you ſee, the want of the peoples aſſembly; and the want of Prieſts; were the ij cauſes, of the chang of this day from the firſt monethmonth, to the ſecond monethmonth.
I confeſſe our new Tranſlatores reade it thus, becauſe the Prists had not ſanctified themſelues ſufficiently: But this cometh ſtill to the ſame: for our Miniſters hauehave not yet ſanctified their vnderſtandings, from a profane opinion of the Lords Sabbaths; and therefore we cannot hauehave their helpe, to the ſanctification of the Sabbath day: ſo it is all one, whither there be not Miniſters enough; or whither thoſe that be, are not willing to yeeld vsus their helpe; for both waies we ſhall want the helpe of the Miniſtry, if we keepe the Sabbath day: and, if the Prieſts vnſufficiency, were cauſe enough to chang the day; much more then, when Prieſts and Miniſters are both vnſufficient, and alſo vnwilling, ſo as they cannot be perſwaded to lend vsus their helpe: and thus you ſee, that the want of people, and the want of Miniſters, are a ſufficient cauſe to make a chang of a day, and that the old day ſhould be profaned, whilſt an other is kept in its roome and ſteade.
If any ſhall aske me now, why I keepe not the Sabbath day, ſince it is my iudgement that it ought to be kept: my anſwer ſhall be. 1. That a man is not bound in all caſes, and at all times, to put in practiſe what he knoweth ſhould be done; as I hauehave ſhowne by the examples of Moſes, touching diuorcement: of Iſraelites omitting Circumciſion: of Dauids ſpareing Ioab: and eating Shewbread: and the reſt. And further, and more particularly, I keepe it not; becauſe as I hauehave proued, by two good arguments, that an other day may be kept for it, for a ſeaſon. 2. My anſwer ſhall be, that I keepe not the Sabbath day, becauſe I cannot keepe it, neceſſity lying vponupon me. Now I cannot keepe it. 1. Becauſe ſo I ſhould hauehave but 5 daies in a weeke, to follow my caleing. 2. Becauſe ſo I ſhould impoueriſh my ſelfe and my family, which is a iuſtifiable plea, in this caſe of the Sabbath. 3. Becauſe I cannot hauehave aſſemblies on the Sabbath, to ioyne with in holy Sabbath exerciſes; and ſpecially becauſe, Miniſters will not preach to vsus vponupon the Saturday or Sabbath: for how ſhould we keepe the Saturday Sabbath, when Miniſters will not come to Church, and preach vntounto vsus on the Saturday? and my 4th reaſon and neceſſity is, that as I am a Subiect, ſo J ſtand bound to obey my gouerners, ſo long as they command me nothing, which Gods word hath forbidden mee: now they command me, to follow my caling, on the Saturday Sabbath; & the 4th com. doth not forbid me the ſame, I being conſidered as a Subiect & ſeruant vntounto my ſuperioures.
But herevnto ſome will be redy to ſay, why if you can not keepe the Sabbath day as you would, why keepe it then as you may, without aſſemblies, and without a Miniſter, for God requireth no more of a man then he can doe &c. Herevnto I ſhall giuegive none other anſwer, then this, that the ſame obiection, layeth as well againſt the practiſe of the godly King Hezekiah, as againſt mee, & hereby the abſurdety thereof ſhall appeare; why might not you as well obiect to Hezekiah when he put off the paſſeouer day, from the 14th day of the firſt monethmonth, to the 14th day of the ſecond monethmonth, vponupon my reaſons, ſaying, why did not Hezekiah, keepethe paſſeouer, vponupon the 14th day of the firſt monethmonth, which is the right day, & the day eſtabliſhed at the inſtitution of the paſſeouer, ſince it was his iudgement that it ought to be then kept? what and if he could no hauehave the asſemblies of the people, as he would; why yet he might hauehave kept the paſſeouer with that company he had in Ieruſalem, as himſelfe, and his Princes, and Courtieres, and Cittizens of Ieruſalem; what needed he to profane the firſt paſſeouer day, and to chang it vntounto an other day, for want of the reſidue of the people? and what & if he had not prieſts enough already ſanctified? or not ſufficiently ſanctified, why yet he might hauehave kept the paſſeouer as he could with thoſe prieſts he had; or with the prieſts ſuch as they were whither ſufficienly or vnſufficiently ſanctified? for whē Hezekiah had tarried till the ſecōd day, yet thē many in the Congregation were not ſanctified as they ſhould be, & therfore he praied ſaying, The good Lord be mercifull toward him that prepareth his whole heart to ſeeke the Lord God, though he be not cleanſed, according to the purification of the Sanctuary, ij Chro. 30.18.19. And why could not Hezekiah hauehave kept the paſſeouer on the firſt day, with people, and Prieſts, vnſufficiently ſanctified, as well as on the ſecond day? yet for all theſe obiectiones you ſee Hezekiah, in hope to hauehave things in better order, and in hope of a reformation, againſt the ſecond day, therefore he neglected and profaned the firſt day, and made a chang of the day.
Others will be redy to obiect thus, why your ſoules neede not pine; for you may hauehave ſupply the next day, by keeping Sunday or Lords day alſo, and herein you ſhall hauehave aſſemblies, and Miniſters both. Herevnto I anſwer. 1. That is more then euer God required, that we ſhould keepe two Sabbaths in one weeke: and alſo it is more then the neceſſity of our caleings will permit. 2. Suppoſe we ſhould keepe the Lords day alſo, yet ſo doeing we ſhould want our daily bread, that is, that ſpirituall foode which is appointed of God for that day; we ſhould want our Sabbath daies meales, and ſo all that day long, our ſoules ſhould lacke its refreſhments, and all the Sabbath day long our ſoules ſhould be pineing and languiſhing: wherefore, the ſupplies made vponupon the Lords day, will no more helpe for the Sabbath day when it is paſt, then a meales meate on Sunday will comfort a man on Saturday, & ſo much for this obiection; there are other obiections alſo, but I will handle them together in the next Section: and thus much ſhall ſuffice for the proofe of this Diſpenſation.
Hauing proued the Diſpenſation, here let me add a reaſon or two, ſhewing why we ſhould the more willingly imbrace it: my firſt reaſon is becauſe it tendeth much vntounto peace and concord, & to containe the members of our Church in vnity: I ſhall not need to ſhew, what diſcord might ariſe, if a rent in practiſe, ſhould be made from our Church: neither ſhall I need to ſhew, what a benefit peace in the Church is; eueryevery man knowes it, eueryevery man cales for it: well then, if it be ſo good to preſerue peace in the Church, let all that are louers of this peace, imbrace all conditiones and helpes which tend vntounto peace, if in caſe they be ſuch as may poſſibly be admitted of: I grante it, that for the preſent, wee are fewe in number who are of this contrary iudgement; but ſeeing the caſe is ſo plaine, I verily beleeue it, that in Gods good time multituds will be of the ſame iudgement alſo, & then the rent would be grieuouſe to be borne: now it is fit, a wiſe man ſhould hauehave his eyes in his heade, and foreſee, and preuent an euill: let all that louelove therefore the peace of the Church, receiue and imbrace this Diſpenſation, which tendeth to the peace thereof, if poſſiblie it may be receiued and imbraced; let it hauehave the moſt charitable and fauourable conſtructiones that may be, that ſo it may ſtand, and ſo the peace of the Church be maintained & preſerued; where things may be taken in a better ſenſe, and in a worſer ſenſe, therelet the better be choſen. But, woe is mee, (as the Prophet Dauid ſpeaketh) my ſoule hath too long dwelt with them which hate peace, I ſeeke peace, and when I ſpeake thereof, they are bent to warre. Pſ. 120.5.6.7. Neuer did I ſuffer and vndergoe ſuch reproches, and ſuch tauntes, as ſince I hauehave deliuered this Diſpenſation: my good name hath bene torne into a thowſand peeces; not onelyonly in the Churches and publike places, by M. Yates, & M. Chappell, charging me with Hypocriſie and likening me vntounto the falſe Apostles, and the like: But alſo, what Table, or priuate meeting is there almoſt, wherein my good name hath not bene made odiouſe? thus whilſt I hauehave ſought peace, with the Church, and with them, they hauehave raiſed vp ciuill warres againſt mee: now that they might the better make way for my downefale, they hauehave bene ſo farre from taking things in the better parte, as he is accounted for the moſt excellent, that can vſe the leaſt charity; and he is moſt applauded, that can wreſt my Diſpenſation to the worſt. And ſo much for my firſt reaſon.
An other reaſon let me giuegive you, whereby you may be induced, to conſtrue my diſpēſatiō in the better ſenſe & not in the worſe; & to imbrace it, if poſſible it may be; and it is this; that by this Diſpenſation, I doe treade in the footeſtepes of the Apoſtles themſelues: for ſo we ought: Be yee followers of mee, ſaith S. Paul 1 Cor. 11.1. For this purpoſe, note how the Apoſtles, had a greate reformation to worke, to wit, the abrogation of the Ceremonies and the Ceremoniall Law, from among the Iewes: Now how behaued they themſelues, in this matter? did they gallop forth poſt-haſt vntounto a reformation? did they inſtantly ruinate & aboliſh the vſe of Ceremonies, among beleeuing Iewes? no ſuch matter; but contrariwiſe, they went therevnto in a ſofte walke, according as the times, & conditiones of their people would beare it: and for the preſent, they retayned all the Ceremonies ſtill in the Church; yea, & they the Apoſtles, vſed theſe ceremonies, together with the people, as you may reade Act. 21.20.21.22.23.24. And they waited for ſeaſon & opportunity to throw downe Ceremonies afterwards; & thus by their wiſedome they wone many of the Iewes to the faith, which otherwiſe by a raſh & violent courſe they might hauehave loſt. Iuſt ſo (if this Diſpenſation be imbraced) ſhall we imitate the Apoſtles, in this reformation touching the Sabbath: The Lords day hath bene in vſe a long time, & now in theſe daies it is in greate honour: ſo alſo, the Lords Sabbath, hath bene a long time out of vſe, & at this time in diſhonour: and ſo greate is the louelove of moſt men vntounto the one, & hatred of the other, as cannot eaſily be expreſt: now can it be thought, that the current and ſtreame of the times can be turned in an inſtant? what, before they hauehave heard on it? for many hauehave not ſo much as heard of this queſtion: and many that hauehave heard on it, hauehave not read it; and ſuch as hauehave reade it, it is fit they ſhould take a time to deliberate, and to aduiſe about it: now what ſhall wee doe the meane while? ſhall we fale to a preſent practiſe, and ſo rend our ſelues from our bretheren? is this the way to wine them, or to exaſperate them rather? did the Apoſtles rend themſelues, from the beleeuing Iewes in practiſe? no ſuch matter: All things are lawfull for m… (ſaith Paul) but all things are not expedient: and all things edifye not: let no man ſeeke his owne, but eueryevery man an others wealth. 1. Cor. 10.23.24. And againe, Ʋnto the Jewes I became as a Iew, that I might gaine the Iewes. 1 Cor. 9.20. It is expedient therefore that eueryevery man ſeeke an others wealth and edification, ſo as if poſſibly he may, he diuide not from his brethren in practiſe; but rather to ſeeke their wealth, by holding conformety with them: it is enough that the Doctrine and trueth of the Lords Sabbath is publiſhed, giuegive it time to roote and to ripen; this foundation being laid, are formation (by God bleſſing) will come off in time the more kindlie: and thus with the Apoſtles we ſhall waite ſeaſon and opportunity, for a happy reformation.
There are I confeſſe (but they are ſuch as be our aduerſaries in this caſe) who would hauehave vsus in their raſh and inconſiderate zeale, to ruſh violently & inſtantly vponupon the practiſe; without all reſpect had firſt vntounto our brethren, or to the Church wherein we line, or to expediency, ſeaſon, or opportunity, or Preſidents of former times; and theſe men preſſe vsus thereto with this, that it is the Law of God, and a Morall Law, and it is your iudgment, and the like; theſe men would hauehave the harueſt and the ſeede time both goe together; ſo hote they are: but leauing theſe in their indiſcretion and intemperancy, it is ſafer to imitate the Apoſtles, and to take time and leiſure. To conclude, ſince this Diſpenſation, tendeth to the peace of the Church: and alſo imitateth the Apoſtles, let it obtaine the moſt fauourable conſtruction that may be, at leaſt let it not be racked & wreſted vncharitably.