To the Christian Reader.

WE are now (Christian Reader) to en∣ter upon a very great work, not so much in respect of the bulk and length (as containing under it many contro∣versies) as in respect of the subject matter it selfe, the worth and Dignity of it, The vindication of the Christian Sabbath. In the entrance and Preface whereunto, we think it not amisse to give thee a briefe account of some particulars, which may, not being satisfied, stand as prejudices, in the reading of the following Discourse; and they are these. 1. What is the concernment of a Sabbath, that we are so large in vindication of it. 2. Why after so many books of this subject we adde any more. 3. Why, seeing there are three parts more, this part comes forth alone, without its fellowes.

For the first of these; In reading of the Scriptures,* we do observe that there is not any one part of Religion, (except but the mystery of our Redemption) of which Page  [unnumbered] more is spoken than of the Sabbath; The Elogies of it are so many, that they would easily swell into a volume, if we listed to enlarge our selves. We shall therefore give thee but a touch or taste of the chiefest Heads.

*And first of all, in generall, we may call the Sabbath, and the due observation of it, the Compendium, or Continent of all Religion: Hereupon it is very obser∣vable, that as the commandement of it, stands in the Heart of the Decalogue as the bond of both the Tables, so it is in other places of Scripture joyned with the chiefest Duties of both. Of the first Table in that place, You shall keep my Sabbaths,* and reverence my Sanctuary: Of the second Table, in that other place: You shall feare every man his father and his mo∣ther,* * and sanctifie my Sabbaths. The Law of the Sabbath hath all those priviledges, that do commend any the most substantiall Lawes in Scripture. It is one of the Ten, spoken by God himself, with Majesty and Terror, written in the Tables of stone, with his own fin∣ger; put in the Arke by his own command, together with the rest, to signifie (as even one of the Adversaries sayes) the perpetuity of it.

*More Particularly. 1. There is as frequent mention of it, as of any one Commandement, implying, as on the one side, the Importance of it; so on the other, Mens untowardnesse, and backwardnesse in the obser∣vation of it. There is no part of Scripture, wherein there is not something remarkable of a Sabbath.

*1. In the Law, or the five Books of Moses (so cal∣led) we have first (as we doubt not to prove) the In∣stitution of it in Genesis. 2. The solemne Promul∣gation Page  [unnumbered] of it, in Exodus. 3. The manner of Sanctifi∣cation of it in Leviticus. 4. The Profanation Vin∣dicated, in the Book of Numbers. 5. Pressing argu∣ments for the Observation of it, in Deuteronomie.

2. Then the Historicall parts of Scripture,* have some Remembrances of it, either as observed, or pro∣faned. 3. There is in the Book of Psalmes,* a speciall Psalme, appointed for it. 4. The Prophets are much and frequent in the complaining of the Violation, and pressing on the Observation of it. 5.* The Gospels have often mention of it. 6. The story of the Acts, hath likewise touches, both of the old and New Sab∣bath. 7.* The Epistles do hint and insinuate an Insti∣tution of a Christian Sabbath. 8. And lastly,* the Re∣velation, discovers Gods right unto it, giving it the Title of The Lords Day: All which shall be vindica∣ted in due season, from those objections and evasions, which the Adversaries do put upon them.

3. Besides all this, the observation of the Sabbath,* is ranked by the Prophets, amongst the most substantiall and perpetuall Duties of Religion.

4.* The speciall Cost (if we may so say) and care of God, in delivering the Commandement, argues much worth and wa ght: As 1. In the Length and large∣nesse of it, to make it plain and evident. 2. That where∣as other Commandements are propounded, either Affir∣matively only, or Negatively only this is both Affir∣mative and Negative. 3.* It is Charged upon all sorts of people particularly, especially Superiours, to look well to the observation of it. 4.* It is Urged by many Reasons: As first, Gods Interest in it, It is the Sab∣bath Page  [unnumbered] of the Lord thy God. Secondly, Gods Exam∣ple, He wrought six dayes, and rested the seventh. Thirdly, His Sanctification, and blessing of the Sab∣bath. Fourthly, The equity of the proportions, for Continuance,* and Frequency, but one whole Day of seven, for six allowed unto men. Lastly, it is stamped with a speciall Memento, in the very front of it, Re∣member the Sabbath Day, &c. lest it should be for∣gotten, and as a Watch-word of solemne preparation for it.

*5. The Sabbath is so far from being esteemed, by the people of God, to be a ceremoniall. Yoke or burden, that it is divers times called a Gift, and sometimes ac∣knowledged as a speciall Favour of God.

*6. The Observation of it hath as great Encou∣ragements by many speciall promises, as any one Duty, in all the Book of God, Both Nationall, as Jer. 17.27. Isai. 58.14. and Personall, even to unlikely persons, Isai. 56.2, 4. & 6. Both Temporall and Spirituall, in the same places, which may serve as Comments upon the Blessing mentioned, Gen. 2. and in the Commande∣ment, Exod. 20.

*And here give us leave a little to demonstrate the exemplification and fulfilling of this Promise and Bles∣sing to this Nation of ours, above any other Nation round about us. As we do not find any other Reformed Church, hath either so clearly maintained the doctrine of the Sab∣bath, as ours hath, both in the Homily of the Time and place of Prayers, and in so many Authorized Writers, for more than sixty yeares; or so solemnly ob∣served it, by Command of Lawes, Injunctions, and Page  [unnumbered] Canons, and the Conscientiousnesse of Governours of families, and private Christians; So we find a speciall Ratification of the promised Blessing, both in Spirituall and Temporall respects.

1. For the Spirituall, Travellers of all Countries,* that look toward Religion, do testifie, that no Country among the Reformed, hath more visible Piety; and Schollers that travell amongst Books, find no where, more exact Treatises of Sanctification, than in England.

2. For Temporall,* the world is witnesse how fully Temporall Blessings have been made good to us of this Nation. And (which is singularly observable) our prosperity began to be clear, when the Doctrine of the Sabbath, was owned as the Doctrine of our Church by the aforesaid Homily: which that it was not in King Edwards time, appears by an Act, Anno regni 5, 6. speaking of all Dayes as alike by Gods Word. Whence we observe further, that though all the Stories of the Time, worthily do magnifie Edw. 6. in his own Person, as one of the most excellent Princes that ever raigned, yet they speak of his reigne, but as a Sad and Dark Day, to the State Temporall, by reason of ill suc∣cesse abroad, and dissentions of the Nobles at home. After which followed a black Night in Queen Maries time, by the bloody persecutions of her best Subjects, her Forraign-match, and losse of all we held in France. But when Queen Elizabeth succeeding, had restored the Gospell, and withall, the Doctrine of the Sabbath was Resumed and Professed; the Heavens cleared up so bright over our Heads, as never had England a more Glorious Day, even Temporally, than all her reigne after.

Page  [unnumbered]*7. The Transgression of that Law of the fourth Commandement, and the Profanation of the Sabbath, is, 1. Aggravated by speciall circumstances, and rec∣koned amongst the greatest Abominations, Ezek. 20. & 22.* 2. Threatned, with severest vengeance, both Personally with Death, Exo. 31.14. and nationally with fearfull judgements, as Fire in their habitations, Jer. 17.27.* and Desolation to their Country, Levit. 26.34. & 43. 3. And Punished accordingly with death, Numb. 15. and Desolation of their Nation, 2 Chron. 36.21. and so acknowledged as the cause thereof, Ne∣hem. 13.18.* And if we might not b• troublesome, we might no lesse Exemplifie the remarkable Judgements upon this Nation of ours, (than we did the Blessings in former times) since the time, that people began to pro∣fane the Sabbath, and the Doctrine of it, not only dis∣claimed, by some of our Writers, but also the Profana∣tion of the Lords Day, authorised by the Book of Sports. It is observed by others, how many dreadfull examples there have been of Personall Profanations of that Day; and we think one main Cause of these nationall Judge∣ments, under which this Land now grones, was the pub∣lique Toleration of the Profanation of that Day; To say nothing of the manifest decay of Piety, and the Power of Godlinesse, since that Edict came abroad; we think it is considerable, that our Prosperity hath begun to wi∣ther, and our miseries to grow upon us, ever since: But enough of that, at this time.

*8. Lastly, Nehemiah, that Good man, and Good Governour, makes this businesse of the Sabbath. 1. A speciall Part of his Reformation, (as our present Refor∣mers Page  [unnumbered] have, Blessed of the Lord be they for it) repro∣ving, threatning, and setting watch, against the Pro∣fanation of it, by the Heathens. 2. Worth contending for, even with the Nobles, as well as the common people. 3. As a matter for which he expected to be Re∣membred of God. Nehem. 13.15.22.

And now we entreat thee (Christian Reader) sadly to consider, whether the Sabbath, which hath all these E∣logies, be not worth our best endevours, to vindicate the observation of it, as a principall part of our Religion.

But now, it may peradventure seem strange,* why af∣ter so long silence (in the Sabbaticall controversies) and after so many books of this subject, intended for the sa∣tisfaction of conscientious Christians, we should now again revive that contestation, and trouble the world with, not only a new, but a larger discourse of that kind: We shall therefore briefly give an account of our aimes and intentions herein. And our first answer is, that this work was undertaken (as soon as any) many years ago, and well nigh finished, when nothing was written for, but all against the Sabbath. Secondly, here thou shalt expect a larger undertaking, and find (we hope) a far∣ther performance, than in any, in all the tractates writ∣ten for the Sabbath: For they commonly deale but with our single Adversary, but we with all: And we being spectators of their combates, perhaps might see better than themselves, where their weaknes lay: What satisfaction they have given to themselves or others, we do not well know, but for our selves we must, (with all modesty and due respect to the Authors) professe our selves unsatisfied by either party. Thirdly, here thou Page  [unnumbered] shalt find fuller grounds laid, for the clearing of this so much perplexed controversie, than the brevity of others would well permit, to say no more. Lastly, the profes∣sed non-satisfaction from those discourses, by some, not only opposites, but friends also to the Cause. In so much as not only the Adversaries to the Sabbath, have been confident of their Cause, as impossible to be disproved; but also some well-willers to it, have rather wished it might, than hoped it could be strongly and convincing∣ly maintained. And if we may be so bold as to give our Reason, (which we more largely shew in the following parts of this Discourse) we suppose that this is one of the chiefe, because they grant their Adversary, That the Saturday Sabbath, was literally enjoyned in the 4. Commandement, which (we think) whosoever grants, he hath lost, not only the Cause, but the Commande∣ment too. Or if some do deny it, yet they do not suffici∣ently confute it, to ours, or others satisfaction.

*But then a further Quaere may be, why (if we will needs be writing now) this part comes forth alone, with∣out its fellowes. For that, be pleased to consider our Reasons. 1. That we might not give the world some cause, to nauseate at, or surfet upon too great a volume on the sudden, having been so long accustomed to lesser meales, and lighter meats of Pamphlets. Neither mens minds, nor their leisure, nor perhaps their purses (many of them) will permit to adventure upon larger Discour∣ses. 2. This part, being the foundation of all the rest, if it be strong, will do much alone, to prepare mens minds to admit of the following parts: If it shall any way prove weak, (discovered to us by the censures of many Readers Page  [unnumbered] both friends and foes) we shall endevour to strengthen it, before we proceed to lay on the waight of the rest of the building. 3. This, though first in order, was last in time, in regard of the frame and composure, as being a work of Time, and many sad thoughts, in a path little or not at all trodden by any Authors gone before us: and so necessitating a review of the following parts; for which (as yet) we have no leisure; yet unwilling we are, that this, which (we hope) is able to subsist of it self, should stay for the rest. To adde but one thing more: The world, as it was not in former times, so nor is it yet (we feare) well able to beare the following more practi∣call parts, till they be throughly perswaded of the truth of this. It is very well known that the Profanation of the Sabbaths, amongst the Jewes, was one of their chiefest desolating sins; and they never began to be se∣rious in observation of it, till they had smarted seventy yeares in the Babylonian captivity. And till the spirits of men be well broken, the strict, and but due observa∣tion of the Sabbath, will be thought an intollerable burden. Successe in the entertainment of other truths, (not long since thought impossible to be effected) upon these fearful breaches now among us, makes us conceive that this Doctrine of the Sabbath, will be also ere long, more easily digested. And this part is on purpose premi∣sed, as a preparatory to those more practicall parts.

If any man should further be inquisitive to know, why we do so much assert and confirme our own Positions, in this former part, with so little Refutation of so much as hath been said by the other party; Our answer, is, that most of these Assertions (at least some) are new, and Page  [unnumbered] perhaps unexpected to our Adversaries, and therefore nothing could be said by them against them: But prin∣cipally because the objections do fall upon the other parts more properly and methodically, and there shall be considered to the full.

For a conclusion of all, by way of Preface, we have but one word or two more to say, and that by way of earnest entreaty. 1. That thou wilt do thy self this right, and us this favour, as to lay aside all prejudice in the disquisition of that truth, which we all professe to seek, so to suspend thy censure of any parcell of this part, till thou hast seriously, not only read, but weighed it all in the ballance of a sound judgement. 2. That thou wilt do the Truth that right, as to yeeld to, and practise what thou art convinced of. Consider what we say, and the Lord give thee and us understanding and grace in all things through Jesus Christ! So pray