A treatise of the Sabbath and the Lords-day Distinguished into foure parts. Wherein is declared both the nature, originall, and observation, as well of the one under the Old, as of the other under the New Testament. Written in French by David Primerose Batchelour in Divinitie in the Vniversity of Oxford, and minister of the Gospell in the Protestant Church of Roven. Englished out of his French manuscript by his father G.P. D.D.

CHAPTER First.

What was the observation of the Sabbath day under the Ancient Testament.

1. The two chiefe points of this fourth and last part.

2. All servile workes of profit, or of recreation were forbidden on the Sabbath day.

3. Yea the least unnecessary workes, as to goe out of doores, to ga∣ther Manna.

4. To prepare it on that day.

5. Commandement was given to the people to prepare it the day before.

6. Refutation of the contrary opinion.

7. How it came to passe that the Manna, being kept according to the Commandement, did not stinke.

8. Other examples of small things which it was not lawfull to doe on the Sabbath day.

9. Workes lawfull on that day were the workes of the ceremoniall Law.

10. Workes of love, of mercy and of compassion.

11. Workes of urgent necessity.

12. Whence it is evident, that the observation of the Iewish Sab∣bath was very precise and exact.

1 HAving declared sufficiently the nature of the Sab∣bath day, which was the maine point in this que∣stion; I will dispatch briefely the last point con∣cerning the observation thereof, by a holy rest and cessation of all servile workes commanded of God, and will shew, how farre the Iewes were bound unto it under the ancient Testament, and how farre, or whether Christians are obliged unto it under the New Testament: For this also is called in question.

2 This is of it selfe cleere inough by that hath beene already said in the three first parts. Neverthelesse to give a more full decla∣ration and satisfaction, I say, that we know sufficiently what was the observation of the Sabbath day under the Old Testament, seeing God had both in generall and particular ordered it by his lawes. In generall he commanded a most exact rest and cessation, and decla∣red it by a redoubling of the words which he makes use of in this point, saying sometimes that the seventh day is a Sabbath, or Rest of Rest, Exod. 16. verse 23. Exod 31. verse 15. Exod. 35. ver. 2. Leviticus 23. verse 3. that is, a day wherein he would have them to rest most precisely from all workes, as it is said in the same places, which workes he otherwhere intitleth servile workes, Leviticus 23. verse 7, 8, 21, 25. Numbers 28. verse 25. that is, appertaining to their temporall and ordinary callings, which they were wont to doe on the sixe former dayes of the weeke, either for profit, or for recreation, and other uses simply civill, domesticke, earthly; which he particularizeth in diverse places, as for exam∣ple, to husband the ground, to reape, to cut grapes, to tread wine presses, Exod. 34. verse 21. Nehem. 13. verse 13. to buy and to sell, Nehem. 10. verse 31. hold markets and faires for buying and

selling of wares, meat, drinke, to Cart, to carry burthens, Nehe. 13. verse 15, 16, 17, 18. Ierem. 17. verse 21, 22, 23, 24. to goe out of their houses for any end whatsoever besides their resor∣ting to the holy convocations, as to goe a voyage, and to doe such like actions, Exod. 16. verse 29.

3 This ordinance to doe no manner of work on the Sabbath day, was so precise, that God forbad them to doe the least workes, even those which might be done without travell or distraction. For ex∣ample, they were interdicted not only to make long and painefull voyages and courses, but also to goe out of doores to walke, al∣though softly, without urgent necessity, as to goe out for to gather Manna when they were in the Wildernesse, Exodus 16. ver. 27. which they might have done without paines, because it was to bee found at their doores, and they were not to goe farre, nor to take more paines than to stoope a little, nor bestow above a very short time, and that betimes in the morning, because when the Sun wax∣ed hot it melted, neither could that have hindred them from sancti∣fying the Sabbath with all the exercises of Gods service.

4 Neverthelesse, God forbad them that light and small worke, and least they should take that little and small diversion, purposely he rained not downe Manna upon them on that day, but the day be∣fore gave them bread for two dayes, and when some of the people went out to see, if there was any on the Sabbath day, they were ea∣gerly blamed, as breakers of the Sabbath verse 27, 28. And there∣upon God commanded them to abide every man in his place, and that no man should goe out of his place on that day to gather Man∣na verse 29. Likewise concerning that measure which they had ga∣thered the day before, for the Sabbath day, he injoyned them also, to bake and prepare it on the sixt day, and to beware to delay and put off the preparing thereof to the seventh day, least they should pro∣fane the Sabbath. This is expressely set downe in these words, Exod. 16. verse 23. To morrow is the rest of the holy Sabbath un∣to the Lord: Bake that which you will bake to day, and seeth that yee will seeth, and that which remaineth over, lay up for you to bee kept untill the morning. The sense of which words is evident, that as God on the day before the Sabbath rained Manna for two dayes, so they should prepare it on the same day for two dayes, baking that which they would bake, seething that they would seeth, and frying

that they would prepare so, and after they had eaten of it sufficient∣ly for that day, they should lay up the rest so prepared, to be kept un∣till the next day.

5 For if, as some doe esteeme, God would have suffered them to prepare on the Sabbath day that which remained over, and the sense of the foresaid words were onely, that on Friday they should prepare and made ready such a portion as they should thinke sufficient for the meat of that day, and keepe the overplus to be pre∣pared the next day, God had not given them on Friday bread for two dayes, and had not forborne to raine down Manna upon them on the Sabbath day. For it had been farre lesse paines unto them to gather on the seventh day the measure that was needfull unto them, then to make it ready afterwards. Neither is it likely, that after he had forbidden them, and had taken from them the meanes to gather any on the Sabbath hay, hee gave them liberty to bake, seeth, frie and prepare it on that day. Therefore when he sent them twice as much Manna the day before the Sabbath, he did it manifestly, that they might both gather and prepare double portion the same day, and refraine from preparing any on the Sabbath day.

6 And wherefore had Moses advised them so carefully on Fri∣day, rather than on the other dayes to bake that which they had to bake, but to tell them that the same day they ought to bake the dou∣ble measure which they should gather? For otherwise this advertise∣ment had beene to no purpose, because they were wont every day to bake the portion which they had gathered for the day, knowing that without a warner. But they could not well know, without information, that they were bound to prepare on the same day the two portions which they had gathered for two dayes. And to shew yet more cleerely, that what they layd up for the next day they kept it baken, Moses said not unto them, bake to day that which yee have laid up, but only, Eat that to day, For to day is the Sab∣bath unto the Lord, verse 25. which reason was as valuable to hin∣der them from preparing, as from gathering it, the one being no more necessary then the other. For as GOD gave them the meanes to gather double measure on the sixt day, so had they on the sixt day the means and leasure to bake and prepare that double mea∣sure, and were not constrained by any necessity to reserve a part, or to prepare and bake it on the Sabbath day.

It is objected against this, that if they had layd by the Manna prepared and baken till the next day after, it had not beene a won∣der, that it did not stinke, neither was there any worme therein, where neverthelesse is related as a marvell, verse 24. seeing baking and seething hinder all stinke and breeding of wormes. But this objection hath no weight, and is not to be regarded. For although the Manna so prepared might naturally remaine sound and whole∣some untill the next day, yet by Gods Almighty power and righte∣ous judgement, it had stunke and bred wormes, if it had beene kept otherwise then hee had expressely commanded: For undoubted∣ly, the Manna unbaken and unprepared might have beene kept on any other day of the weeke, till the next day, without corruption or any noysome smell. The only cause why it stunke, and bred wormes, was Gods prohibition to leave of it till the morning, ver. 19, 20. which prohibition, proceeding from so powerfull and righteous a Lawgiver, was of such force, that it had stunke, and bred wormes being kept till the next morning of any day whatsoever, al∣though the Israelites had done their utmost indeavour, by baking, seething, frying, and by all other possible meanes to keepe it from putrefaction. And therefore it is well noted to the purpose, that being laid up baken and prepared on Friday for Saturday, it stunke not, because that being done according to Gods commandement, he restrained his judgement, which he had displayed in another day, if they had kept it till the next morning.

8 Moreover, God gave another prohibition to his people, saying, Ye shall kindle no fire thorowout your habitations on the Sabbath day, Exod. 35. vers. 3. although it was an action of little impor∣tance, soone done, and bringing no disturbance to Gods service. A man went out, and gathered stickes on the Sabbath day, for his present necessitie, as it is to be presumed. For this hee was, by Gods expresse command, stoned to death, as a manifest transgres∣sour of the Commandement concerning the Sabbath, Numb. 15. vers. 32, 33, 34, 35. To say, that he was stoned, not so much for gathering stickes on the Sabbath, as for doing it through a too bold contempt of that day, is a supposition uncertaine, and it is farre more likely that he did it through negligence and unadvisednesse, than through contempt and presumptuous audacitie: and that this unwarinesse, whereof he made an open declaration, or some other

apparent excuse, wherewith he shielded himselfe, and which was thought to be true, or also the manifest slightnesse of the action was unto them a cause of doubting, if they should put him to death, according to the Ordinance of the Law, Exod. 31. vers. 14, 15. And so much the rather, that God shewed indulgence to those which through errour sinned against his Commandements, as may be seene in the same fifteenth Chapter of Numbers, verse 22, 23, 24. And therefore it was thought necessary in this occasion to consult the mouth of the Lord, who ordained, that this man should bee stoned to death by the whole multitude: This he commanded to conciliate so much more credit and reverence to his Law touching the Sabbath, to give to understand, that it had particular reasons wherfore it ought to be exactly observed, and that the lightest faults against the rest of the seventh day were not pardonable, and to make (by this example of severity) the Israelites so much the more feare∣full to violate the Sabbath, and carefull to abstaine in it from all servile workes, even from the least. And indeed, God in the de∣nunciation of the punishments against the transgressours of this Law, had not said, that he onely who should profane and vilipend the Sabbath, but more generally, that he who should doe any worke therein should be put to death, and so cut off from among his people, as may bee seene in the foresaid 35. Chapter of Exodus, verse 2. Also some of the contrary opinion to this which I defend, acknow∣ledge that it is so, and thereupon vouch, that in this rigour of the Law, condemning a man to die for gathering stickes on the Sab∣bath day, there was some ceremonie added to the moralitie of the Commandement concerning this day, and injoyned to the Iewes in that time of infancie, and that it obligeth us no more than o∣ther ceremonies annexed at that time to moralities: Whereof speech shall be againe made hereafter.

Mary Magdalene, and Mary mother of Iames, durst not worke on that day, to imbalme Christs body, but delayes to doe it, and to buy the spices necessary thereto, till it was past, though they might have done it in a short space, resting on that day, ac∣cording to the Commandement, Mark. 16. vers. 1. Luk. 23. ver. 56. and thinking themselves bound to the precise observation of the said Commandement, because they knew not that it was abolished by our Lord Iesus Christ.

9 So it is evident, that the observation of the Sabbath was to the Iewes most precise and exact. Neither was it lawfull unto them to doe any outward and corporall workes, saving those that were ne∣cessary for the outward and ceremoniall service which GOD required on that day, as to the Levites and Priests, to kill and dresse the beasts for the Sacrifices, and to burne the fat upon the Altar, Numb. 28. vers. 9. Matth. 12. vers. 5. to particular men to cir∣cumcise their children, Iohn 7. vers. 22, 23. to walke a certaine space from home to the place of Gods service, where there was an holy convocation ordained of God on the Sabbath day, Levit. 23. vers. 3. which may be gathered out of the second booke of the Kings, Chap. 4. vers. 23. Where the husband of the Shunamite asked her, wherefore she would goe to the Prophets, seeing it was neither new Moone, nor Sabbath: which sheweth, that it was lawfull to goe on the Sabbath day to the places where Gods Pro∣phets abode to teach the people, Or the Priests to minister to the Lord in things belonging to his service. And this distance of way was by tradition limited and stinted to two thousand common steps, as may be gathered out of the twelfth verse of the first chap∣ter of the Acts, where the distance betweene the mount of Olives and the towne of Ierusalem (which was of so many steps) is called A Sabbath dayes journey: which tradition and ordi∣nance concerning a Sabbath dayes journey, which is not formally prescribed in the Law, some are of opinion that it had its originall from the injunction given to the Israelites in the second Chapter of Numbers and the second verse, to pitch under their standards about the Tabernacle of assignation over against it, or a little farre off from it. And in the third Chapter of Ioshua, verse 3, and 4. which doe explicate this distance, to goe after the Arke of the Covenant, keeping betweene them and it the space of two thousand cubites by measure, which journey by consequent they were of ne∣cessity to make every Sabbath day during their abode in the wilder∣nesse, to come to the Tabernacle of assignation where the Arke was, and to assist there to the holy convocation; which by Gods com∣mand was solemnized on that day, Levit. 23. vers. 3. which after∣ward the Doctors of the Iewes tooke and established for a rule of the journey, which a man might make on the Sabbath day for Gods service, and for holy and religious ends. There be some who

say, that they extended this licence of two thousand cubits, to walke for recreation and pastime. But this hath no ground in the Law, as I conceive.

Moreover, they were also permitted on the Sabbath day to doe workes of charity, mercifulnesse, and compassion; necessary to themselves, or to their neighbours, yea and to their beasts also. As to flie, and to fight, to save their lives, and to defend themselves in time of warre. As Eliah threatned by Iezebel fled for his life, and went forty dayes and forty nights unto Horeb, wherein there were many Sabbaths, 1 Kings 19. v. 3, 8. As the Iewes decreed to de∣fend themselves on the Sabbath day, if their enemies came to make battell with them on that day, 1 Maccab. 2. v. 41. having learned wisdome by the example of their brethren, who being assaulted on the Sabbath, chused most unadvisedly to dye rather than to make resistance for their lives, v. 36, 37, 38. As, according to the opi∣nion of some, it was on the Sabbath day that the Israelites fought against Ierico, Ios. 6. verse 15, 16, 20, 21. and against the Syri∣ans, 1 King. 20. verse 29. but this is not evident enough. As al∣so to care, dresse, cure, heale sicke folkes, which Christ taught the Iewes to be lawfull, and did often himselfe, as we see in diverse places of the Gospell: As to lay hold on a poore beast, and lift it out of the pit, that it was fallen into on the Sabbath day, Mat. 12. ver. 11, 12. lead it to watering, give it foode, and doe unto it all other necessary things, Luk. 13. ver. 15.

11 An important and urgent necessity, which could not be fore∣seene, prevented, hindred, and admitted no delay, made lawfull un∣to them on the Sabbath day, actions which otherwise had beene un∣lawful; As although they were forbidden to prepare meat to eat it on the Sabbath day, yet if a man could not get meat to prepare, or was deprived of all possible meanes to prepare the meat he had, nor find meat made ready on the Sabbath day, and that he were in danger to starve, I esteeme that rather than he should suffer incommodity in his health, or danger in his life, God was well pleased that hee should prepare some on the Sabbath for his sustentation. For upon this ground Iesus Christ maintained against the Pharisees the acti∣on of his Disciples, who being an hungred in following him pluck∣ed eares of corne, and did eat, rubbing them in their hands, Mat. 12. verse 1. Luk. 6. verse 1. likewise, although they were for∣bidden

to kindle the fire on the Sabbath day, yet if they had beene pinched with some urgent necessity, I doubt not but to kindle the fire had beene acceptable to God. I esteeme, that the like judge∣ment is to be made of all other actions of the like nature, although otherwise forbidden on the Sabbath day.

21 These reasons taken from Gods service, when externall and corporall actions pertained unto it, from charity and compassion or from some great and urgent necessity, being excepted, it was not lawfull to doe any workes of common and ordinary labour, nay not the least, during either the time of Gods service in his house, either afore or after it, publikely or privately in the whole space of 4. and twenty houres betweene the two evenings, as is evident by the pro∣hibitions, so expresse, so particular, so frequent made concerning that matter. Philo in the second booke of the life of Moses, saith, that it was not lawfull to the Iewes to plucke on the Sabbath day a bough, a fruit, a leafe of a tree. And all the Rabbins of the Iewes, which writ of the observation of the Sabbath, goe farre beyond whatsoever is exact and precise in the Law of God, forbidding acti∣ons farre lighter, and of farre lesser moment, then all those that are particularized in the Law.