The practical Sabbatarian, or, Sabbath-holiness crowned with superlative happiness by John Wells ...

TO THE READER.

Courteous Reader,

IT may be the Subject here handled may not please thy Palate, because it is not some Rarity. Common Dishes more quiet than please, and gratifie Necessi∣ty more than Desire. We are not fo fond of the * 1.1 Herbs as of the Flowers of the Garden; of those Plants which are to be put in the Pot, as of those which are to lie in the bosom. Reader, at the first cast of thy eye upon this Book, when thou seest the Sabbath to be the Theam of it, thou wilt happily be apt to conclude, Nihil di∣ctum, quod non dictum prius, Nothing can be more said, than what hath been said be∣fore: And to what purpose should I survey an old Work in a new Edition? An ancient person is little mended in his beauty, by put∣ting on a new Suit of Apparel. The Sabbath

hath been often discussed by the Pens of Learn∣ed men: Nay, the Rest of God hath had little Rest from Men; there hath been so many Tracts and Treatises about it. Now to take away this pretended Surfeit, and so to bring the Reader to an Appetite.

[unspec 1] It is answered first, That most Tracts upon the Sabbath have been Polemicàl, they have * 1.2 been the jars and digladiations of Divines; * 1.3 some contending whether the last or the first day of the week be our Sabbath, some striving * 1.4 whether the whole day be to be given to God, * 1.5 or only part, and the rest may be spent in cor∣poral * 1.6 Refreshments, or delightful Recreations? Other Controversies are started and handled, * 1.7 whether the Lords day be bottomed upon Ec∣clesiastical, * 1.8 or Divine Authority? Whether the Sabbath was first founded in Paradise, or upon Mount Sinai in the first delivery of the Decalogue? VVhether we must begin the Sabbath in the Evening on the Saturday, or early on the Morning on the Lords day? &c. These and the like Polemicks have for the most part filled those Pages which have been written upon the Sabbath: Now broken strings make no musick in the Ears of the people, Theo∣logical

Debates are fitter for the Schools than the Vulgar, Pro & con more disquiet than sa∣tisfie the ordinary Reader.

[unspec 2] Many have written upon the Sabbath occa∣sionally; as that Subject hath been brought in among others in their Volumes, designed to some more comprehensive purpose: Many * 1.9 have spent some leaves upon the Sabbath by * 1.10 the bye: the Sabbath hath been the Branch, * 1.11 not the Tree, the Flower, not the Garden; It hath onely taken up some inconsiderable part of the work which they have exposed to the Worlds view. Now occasional Diversions can put no Nausea upon full Treatises, no more than the putting of a Flag into a Cockboat can stop the building of a Ship.

[unspec 3] There are some who have written upon the Sabbath doctrinally, without any application to Conscience: the principal design of these * 1.12 Writings hath been to inform the Judgment, * 1.13 and settle the Mind; Conduct hath been more * 1.14 aimed at, than Conversation, and Opinion * 1.15 more consulted than manners. The end of * 1.16 these Books hath been rather to preserve us from Errour, than prophaneness, from mistake than miscarriage.

Now Reader, the designe of the ensuing * 1.17 Treatise is different from all these, it aimes more at the Heart than the Head, at our pra∣ctice than at our judgment, it is more for re∣formation than information. The designe of this Tract is, to be a Munduction to lead us to a right keeping of a Sabbath, how to con∣verse with God, and banquet with Jesus up∣on his own day, how to spend the Lords day exactly according to the Lords will. This Tract shoots at Conscience, if possible to wound it for Sabbath-sin, and to win it to Sabbath-ho∣liness: It is an Alarm, rather than an Aste∣risk, to call us to the sanctity of a Sabbath, than to point at the Criticisms of it, or its bare know∣ledge. Other Treatises have vindicated the Sabbath from false glosses; this presseth the Sabbath upon Christian practices, and is put out to bear testimony against the scandalous abu∣ses of that sacred and heavenly Day.

[unspec 4] But supposing there should be some coinciden∣cy with former Tracts in this present Treatise, as oftentimes there is a similitude in Pictures, when they are drawn for several persons; yet Courteous Reader, let it not be impertinent, that I should be thy Remembrancer; the Apo∣stle

Paul writes the same things to the Philip∣pians * 1.18 which were before suggested to them, and * 1.19 he saith, It was not grievous to him, but safe for them. Philip of Macedon had an Officer on purpose, to mind him every Noon at Dinner of his death and mortality; the same Message did impress, not nauseate him: things of con∣cernment are never too much riveted upon us: Now Sabbath-holiness is not onely our obe∣dience, but our interest, not onely conforms to God, but concerns our precious and immortal souls. And it is to be observed, the Nail is * 1.20 fastned by the Master of the Assemblies: a ser∣vant may bring it, but the Master must fasten it; the same things, if spiritual, may please, but not nauseate a gracious soul.

[unspec 5] The general prophaneness which at this day casts a black veil upon the face of Gods * 1.21 blessed Sabbath, calls for some to pluck it off, and rend it: deep wounds must have the more Balm to heal them, and the more Vinegar to wash them. Sometimes the Times, as well as Theams, find work and employment for the Pen: what Pages doth devout Salvian spend * 1.22 in exclaming against the Impieties of those times he lived in? Nay, the very Heathen

Poets turned Satyrists when the times turned * 1.23 scandalous. Let it be no offence, that the Au∣thor deplores a prophaned Sabbath, and con∣tributes his two mites to its reformation; Quis talia fando temperet a lacrymis? When Gods Sabbath is covered with pollution, let it not seem strange, if Gods Ministers are filled with lamentation, and put their tears in Print. The prophanation of Gods Day calls not onely for Preaching, but Writing to suppress it; and not onely for the Magistrates sword (which may it be weilded to that holy purpose) but the Ministers Pen.

[unspec 6] Nay, suppose the Materials which may be met with in this ensuing Treatise, be found ly∣ing on the ground in some other Volume, or Tracts; let not the Author be said to have bea∣ten the Air, if he have picked them up, and put them together for spiritual edification: The * 1.24 building of a house of stone, requires not onely the Qu••••ry, but the Mason; the drawing of the Pictur stands in need not onely of the Co∣lours, but of the Pencil and the Painter. It is the work of the spirit fi••ly to joyn together the whole Body of Christ, as the Apostle notes, Ephes. 4. 15. And if the Author hath onely

added method to matter, and hath brought but some tacks and loops to this Tabernacle work, and hath put the scattered links into one Chain, let it not be deemed a superfluity.

[unspec 7] Nor can it easily be conceived, that the large Field of the Sabbath hath been so enclosed by former labours, but some part yet may remain to be hedged in; and if there be some gleanings left after the Harvest, it is worth the Authors pains to gather them up, and make Bread of them to feed invaluable souls, as he said, facile est, it is an easie thing; so it may be said, uti∣le est inventis addere, it is a very profitable thing to add to what is already found out: It is not a despicable work to take notice of others escapes, and to fill up the vacancies where they are discerned: Volumes are as Ponds, not as Springs, they do not overflow, they are capable of a supplement. If any more Ore be digged out of the Mine, which formerly was not espied, let the Author in this be par∣doned.

[unspec 8] One thing more may be added, The Au∣thor presumes, Books on the Sabbath are more in Scholars studies, than the peoples hands; he doth not take notice, that this subject is trite

and worn by the perusals of the Vulgar, he thinks no solemn subject in Divinity is more unknown to common Capacities; his little experience cannot finde the people to be much versed in Volumes of this nature, nor can he observe their tract, that they have travelled * 1.25 this way: It may be, many have met with the Sabbath as it is laid down in the fourth Com∣mandement, * 1.26 one of Gods Ten words, but as it * 1.27 is unfolded and applied in a practical Treatise: this seldom falls in the way of the peoples travel. Therefore, Courteous Reader, ac∣cept of the tender of this ensuing Tract, which is heartily levelled at thy souls good; And re∣member the season when it is put into thy hands, v••z. When the Sabbath of the Lord lies under much contempt, derision, and pro∣phanation. But as the Prophet was pulled out of a dark and deep Dungeon by cast clouts and rotten raggs that onely seem fit for the Dunghil, Jer. 38. 11, 12, 13. So if the Fa∣ther * 1.28 of mercies shall graciously please, that this ensuing Tract shall be any means to draw Sabbaths out of those Dungeons of scorn and abuse, into which they seem now to be cast, let the Lord have the praise, my soul shall have

the comfort, the Reader shall enjoy the Benefit, Gods holy Day its just Vindication; which that the Lord may mercifully vouchsafe, and that much success may crown this weak En∣deavour, shall be the incessant and earnest prayer of,

Reader, Thy real and true Servant for Soul-advantage, John Wells.

Notes

• * 1.1

  Choritas ergo animas eadem feribit, & in∣culcat; Amor spiritualis om∣ne taedium ab∣sorbet, & om∣nem segnitiem. Alap.
• * 1.2

  Mr. War.
• * 1.3

  Mr. C. and▪
• * 1.4

  Mr. P.
• * 1.5

  Mr. L. Estr.
• * 1.6

  Mr. Bys.
• * 1.7

  Dr. Tw.
• * 1.8

  Mr. Ab.
• * 1.9

  Mr. G.
• * 1.10

  Mr. Thom.
• * 1.11

  Mr. S.
• * 1.12

  Mr. Gr.
• * 1.13

  Dr. B.
• * 1.14

  Mr. Walk.
• * 1.15

  Mr. B.
• * 1.16

  Mr. G.
• * 1.17

  Introduxit me Rex in cella•••• vinari••m, in∣quit ponsa; hoc est, jussit in∣troire ad Alta∣re Dei & illi•• sumere calicem salutarem Do∣mini. Del. Rio.
• * 1.18

  Phil. 3 1.
• * 1.19

  Apostolus ea∣dem repetit; ut ex cautis fi••nt cautiores, et tutiores à peri∣culis, et sic haec praxis nec in∣utilis est, nec molesta. Zanch.
• * 1.20

  Eccles. 12. 11.
• * 1.21

  Facit indigna∣tio versum.
• * 1.22

  Salv. de Provid.
• * 1.23

  Aude aliquid. b••evibus Gya¦ris et ••••rcere dignum, si vis esse aliqui••; Probitas lau∣d••tur et alget. Juven.
• * 1.24

  Corpus eccle∣s•••• debet esse 〈◊〉〈◊〉 ••••••ctum, quia si mem∣bru•••• 〈◊〉〈◊〉 sit 〈…〉〈…〉, nil vi••••ris, aut sp••••••••us ••••i∣p••et •• corpore. Hier.
• * 1.25

  Exod. 20. 8.
• * 1.26

  Deut. 4 13.
• * 1.27

  Deut. 10. 4.
• * 1.28

  2 Cor. 1: 3.