An APPEAL To the Consciences of the chief Magistrates of this COMMONWEALTH, touching the Sabbath-day: As held forth in a Book Entitled, Articles of Religion approved and passed by both Houses of Parliament, after advice had with the Assembly of Divines, etc. Printed in the year 1648.  
As also In another Book Entitled, The Grounds and Principles of Religion, contained in a Short Catechism, etc. And published by the same Order.  
By William Saller, and John Spittlehouse, In the behalf of themselves and several others, who think themselves obliged to observe the seventh Day of the week, for the Lords Holy Sabbath, as in the fourth Commandment of the Royal-Law of Jehovah, Exod. 20. 8, 9, 10, 11.  Psal. 119. 46. 
I will speak thy testimonies also before Kings, and will not be ashamed.  Mat. 15.6, 9 
Thus have ye made the Commandment of God of none effect, by your tradition: but in vain do ye worship me, teaching for doctrines the commandments of men.  
Printed for the Author, 1657.   

An APPEAL to the Consciences of the chief Magistrates of this Commonwealth, touching the Sabbath-Day, etc.  
GENTLEMEN,  
IN as much as the 35 Article of the present Government, doth grant liberty to confute Error and Heresy, and whatsoever is contrary to sound D ctrine: We have therefore (as obliged in Duty, and Conscience, Leu. 19.17. Luk. 22.23.) taken upon us to present unto you (as the most properest Judges in this matter) wherein the Persons mentioned in the Title-Page, have erred in their judgement, touching the Lords holy Sabbath. And to the end you may the better discern the said error, and be thereby induced to reform the same: We shall in the first place lay before you, what they have asserted touching the Law, in which the said Sabbath is included. In Pag. 19 of that Book of Articles (as in the Title Page) they have ingenuously and christianly confessed,  
1. That God gave to Adam a Law, as a Covenant of Works, by which he bond him, and all his Posterity, to Personal, Entire, Exact, and Perpetual Obedience; promising life upon the fulfilling, and threatening death upon the breach of it; and endowed him with Power and Ability to keep it, Gen. 1.26, 27. with Gen. 2.17. Rom. 2.14, 15. Rom. 5.12, 19 Gal. 3.10, 11. Eccles. 7.29. Job 28.28.  
2. That this Law, after his fall, continued to be a Perfect Rule of Righteousness, and such as was delivered by God in Mount Sinai in ten Commandments, and written in two Tables, Jam. 1.25. & 28, 10, 11, 12. Rom. 3.8, 9 Deut. 5 32. & 104. Exod. 34.1. The four first Commandments, containing our duty towards God, and the other six our duty to Man, Mat. 22.37, 38, 39, 40.  
3. That the Law (commonly called Moral) doth for; ever, bind all, as well justified Persons, as other, to the obedience thereof, Rom. 13 8, 9, 10 Eph. 6.2. 1 Joh. 2.3, 4, 7, 8. and that not only in regard of the Matter contained in it, but also in respect of the Authority of God the Creator, who gave it, Jam. 2.8 Rom. 3.31. neither doth Christ in the Gospel any way dissolve, but much strengthen the Obligation, Mat. 5.17, 18, 19 Jam. 2.8. Rom. 3 31.  
4. That although true Believers be not under the Law, as a Covenant of Works, to be thereby justified or condemned, Rom. 6.14. Gal. 2.16. & 3.13. & 4.4, 5. Act. 13 32. Rom. 8.1. yet it is of great use to them, as well as to others, in that as a Rule of Life, it informs them of the will of God and their Duty, it directs and binds them to walk accordingly, Rom. 7 12, 22, 25. Psa. 119.4, 5, 6. 1 Cor. 7.19. Gal. 5.14, 16, 18, 19, 20, 21, 22, 23. discovering also the sinful pollutions of their Nature, Hearts, and Lives, Rom. 7.7. & 3.20. so as examining themselves thereby, they may come to a further conviction of, and humiliation for, and hatred against sin, Jam. 1.23, 24. Rom 7.9, 14, 24. together with a clear sight of the need they have of Christ, and the perfection of his obedience, Gal. 3.24. Rom. 7.24, 25. & 8.3, 4. It is likewise of use to regenerate, and to restrain their corruptions, in that it forbids sin, Jam. 2.11. Psal. 119.101, 104, 128. and the threatening of it to serve to show what, even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse thereof, threatened in the Law, Ezra 9.13, 14 Psal. 89 31, 32, 33, 34. The promises of it in like manner show them Gods approbation of obedience, and what blessing they may expect upon the performance thereof, Levit. 26.1, 10, 14. with 2 Cor. 6.16. Eph. 6.2, 3. Psal. 37.11. with Mat. 5.5. Psal. 19.11. although not due unto them by the Law, as a Covenant of Works, Gal. 2.16. Luk 17.10. so as a man's doing good, and refraining from evil, because the Law encourageth to the one, and deterreth from the other, is no evidence of his being under the Law, and not under Grace, Rom. 6.12, 14. 1 Pet. 3.8, 9, 10, 11, 12. with Psal. 44.12, 13, 14, 15, 16. Heb. 12.22, 29.  
5. That the forementioned Uses of the Law, are not contrary to the grants of the Gospel, but do sweetly comply with it, Gal. 3.21. the spirit of Christ subduing and enabling the will of man to do that freely and cheerfully, which the will of God requireth to be done, Ezek. 36.27. Heb. 8.10. with Jer. 31.33.  
In all which expressions, we acknowledge ourselves to be of the same judgement with them. Again, as touching the observation of the seventh Day Sabbath, in Cap. 21. of the forenamed Book, page 35. they use these following words.  
As it is the Law of Nature, that in general a due proportion of time be set apart for the worship of God; so in his Word, by a positive, Moral and perpetual commandment, binding all men in all ages, he hath particularly appointed one Day in Seven, for a Sabbath to be kept holy unto him, Exod. 20 8, 10, 11. Isa. 56.2, 4, 6, 7. which from the beginning of the World, unto the Resurrection of Christ, was the last day of the week. Again, in pag. 16. of the Catechism mentioned in the Title Page, they also acknowledge, That the fourth Commandment requireth the keeping holy to God such a set time, as he hath appointed in his Word; expressly one whole day in seven, to be a holy Sabbath to himself; and that from the beginning of the world, to the Resurrection of Christ, God appointed the seventh Day of the week, to be the weekly Sabbath.  
And in this particular also, we judge they have dealt far more candidly than most of these will do, who pretend to a higher dispensation.  
Having thus shown you their judgements in reference to the Moral Law, and the Sabbath therein contained, we shall in the next place recite the Scriptures they urge to prove a change of the said Sabbath day unto the first Day of the week, viz. 1 Cor. 16.2. Act. 20.7. Rev. 1.10. But before we shall speak thereunto, we first conceive it meet to show you the gross absurdities that will follow, if the said Texts make such a change of the Sabbath, as pretended: For,  
1. If the Law written in man's heart by Nature, were such a Law, by which Adam and all his Posterity were bound, Personally, Entirely, and Exactly unto a perpetual obedience thereunto, as they have confessed: And if the Day that God instituted for a Sabbath, Gen. 2.2, 3. was the same Day that God intended Man should observe, in that Law of Nature he had written in his heart, Rom. 2.14, 15. as certainly none will deny the Day of the commemoration of the Creation to be, in that there could be no greater engagement in Nature, to keep a Sabbath-day: Then it will follow, That if the said Texts do make a change of that Sabbath-day (as they pretend they do) than they plainly make a change of that Personal, Entire, Exact, and Perpetual obedience, required by God in the Law of Nature.  
2. If the Law written in man's heart by Nature, continued after the fall of Adam, to be a perfect Rule of Righteousness to all his Posterity, both toward God and their neighbours, as they have granted: Then it will follow, That this perfect Rule of Righteousness became in part imperfect at the Resurrection of Christ: for otherwise, what needed the Sabbath day, which was part of that perfect Rule of Righteousness, and had so continued from the Creation until that time, admit of a change by the Resurrection of Christ, as they pretend it did?  
3. If the said Law, so written in Man's heart by Nature, was the same which was afterward renewed in Mount Sinai in ten Commandments, and written in two Tables, do for ever bind all, as well justified persons as others, to the obedience thereof, in regard of the Matter contained therein, as also in respect of the Authority of God the Creator, who gave it: Then if the three Texts urged by them, do make a change of the Sabbath day, than they clearly change the Matter in the Law, where it is said, The seventh Day is the Sabbath, etc. as also of the Authority of the one Lawgiver, Jam 4.12. who gave that Law; as also plainly contradict what the said Persons have affirmed, Namely, That Christ in the Gospel doth not any way dissolve, but much strengthen the Obligation of justified Persons and others, to their obedience to the Matter required in the said Law, and that from Mat. 5.17, 18, 19 Jam. 2.8. and Rom. 3.31.  
But lest that which hath been said, should not give you full satisfaction as to the Matter in difference: we shall in the next place reply to these three Texts apart, and so show the invalidness thereof, to what they urge them to prove.  
First, 1 Cor. 16.2. doth not in the least presuppose a Congregation gathered together to have the Word preached, or Sacraments administered; for the Text saith the clear contrary, i. e. Let every one lay aside by himself, as God hath prospered him: which doth clearly evidence, That the Apostle spoke not of giving forth their liberality by way of Collection, but of laying up by a man's self Singularly, as a man doth when he is at home: which moiety so laid up apart by themselves, was afterward to be given to those Messengers, whom they should afterward approve of by their Letters; which Persons the Apostle promised to send unto them, to receive it from them: so that the Collection was to be afterward by the Apostles Messengers; but on what day they so collected it, is altogether uncertain: Wherefore we conceive this Text doth not tend in the least to change the Sabbathday, instituted by God, to the Firstday of the week.  
2. The Apostle Paul's preaching at Troas, Act. 20.7. was extraordinary, and no precedent (he being to departed the next day) for otherwise Ministers of the Gospel are thereby obliged to preach every First day of the week until midnight; and then break bread afterward. Secondly, it is questionable, whether the breaking of bread there mentioned, is to he understood of the Lords-supper, seeing the interpreters refer that Text to Act. 2.46. where it is said, That the Church broke bread Daily, from house to house; and consequently upon other Days, as on the Firstday of the week. Thirdly, If the administration of the Lords Supper, be an unerring mark of the Sabbath-day, than the Day called Thursday is the Sabbath-day, if Christ's example be as binding as they would have Paul's to be in this place, the first institution thereof being of a Thursday night. It is clear also, that Philip baptised the eunuch upon a travelling day, Act. 8.36, 37, 38. etc. and that preaching is also no certain mark of a Sabbath-day, appeareth, in that the Apostle Paul exhorted Timothy to preach in season and out of season, 2 Tim. 4.2. which doth admit of Day or Night, and of other Days, as on the Sabbath-day.  
It behoved them therefore to have proved, first, That the Apostle Paul preached then at Troas, in obedience to the fourth Commandment: Secondly, That the seventh day Sabbath from the Creation, was then changed to the Firstday of the week; and when, and where, and by whom, and upon what account it was so changed: Thirdly, they should have showed us as plain a Commandment for the keeping of the first day of the week, upon the account of the Resurrection of Christ, as there was for the keeping of the seventh Day of the week, upon the account of the Fininishing of the Creation; and that by the same Authority by which the former Sabbath was enjoined, as in Gen. 2.2, 3. & Exod. 20.8, 9, 10, 11. there being but one Law-given, as hath been showed: Fourthly, They should have showed some Precedent, where one or more of the Apostles of Christ did preach two first Days immediately and successively one following the other, and in obedience to the fourth Commandment (or otherwise) For a single action, if they could prove it, is no Practice.  
All, or any of which, we are assured is impossible for them to prove from the Holy Scriptures; And therefore in the three Texts so urged by them, they plainly beg the Question, i. e. that the Firstday of the week is the Sabbath; which is denied them by us, and which we have just grounds to do, in that the Apostle Paul, who (albeit the greatest opposer of ceremonies of all the Apostles) did constantly preach upon the seventh Day of the week; and that after the Resurrection of Christ, as appeareth from Act. 13.14, 42, 44. & 16 13. & 17.2. & 18.4. as also, in that we read not in the least, that any of the other Apostles did ever neglect the observation of the seventh Day of the week, as enjoined in the fourth Commandment, and therefore we dare not but judge, they walked in obedience thereunto; as also, in that the Lord Jesus affirmeth that he that breaks the least of them Commandments, etc. shall be called least in the Kingdom of Heaven; as also in that the Apostle James affirmeth that he that faileth in his obedience to any one point of the Royal-Law, hath thereby made himself guilty of the breach of the whole Law: so that we are bold to conclude they were no Sabbath-breakers. From all which, with several other Reasons we might have urged, we deny that Act. 20.7. proveth any thing, as to what they have urged it.  
3. The Firstday of the week is not so much as mentioned in Rev. 1.10. Secondly, the Lordsday there named, may be ascribed unto all that time, wherein John was conversant in that Revelation, which probably was of a longer continuance, than one Natural or Artificial Day: Thirdly, If it must needs be applied to such a Day, then why not more properly to the seventh-Day Sabbath, as in the fourth Commandment, then to the Firstday of the week? Seeing Jehovah himself there styleth the seventh Day to be his Sabbath, Exod. 20.10. But the seventh Day is the Sabbath of the Lord thy God, etc. vid. also, Isa. 58 13. yea, the Lord Jesus himself speaking of the seventh-Day Sabbath (afore named) professeth himself to be the Lord thereof, Mark 2.27, 28. Luk. 6.5. Therefore the Son of Man is Lord also of the Sabbath-day. Fourthly, Why may not the Day commonly called Christmass-day, or Good-friday, or Ascension-day, be as properly styled the Lordsday, as the Day called Easter-day? Fifthly, Neither this Text, or the two former, have any tendency to the Resurrection of Christ, more than that he arose from the Grave on the Firstday of the week; and consequently, of no more force to prove a change of the Sabbath, instituted by God, than the Day of Christs-birth, or Passion, or Ascention, hath to change it to the Days they happened to fall on, for any thing that the Scripture doth attribute to the day of Christ's Resurrection, more than to any of the other. Sixthly, The Rhemists upon this Text of Rev. 1.10. do ingenuously acknowledge, That the Church made a change of the Sabbath, from the Seventh-day unto the Firstday in the week; and that without all Scripture, or commandment of Christ, that they read of. Yea (say they) which is more, not only otherwise then he ordained in the first Creation, but plainly otherwise then was prescribed by God himself in the Commandment: yea, and otherwise then he ordained in the first Creaetion, when he sanctified precisely the Sabbath-day, and not the Day following. To which may be added the Testimony of Doct. Prideaux, in his work upon the Sabbath, where he querieth saying, Where is the least mention of Surrogating the Firstday of the week, in Room of the Sabbath? or where among the Evangelists, is there any distinct institution of the Lordsday, or where will you necessarily prove it? Mr. Bond also speaking of the change of the Sabbath, concludeth, that it was an Ecclesiastical constitution, and not an Apostolical precept: to which may be added the Testimonies of several other Writers to the same purpose. Doct. Willet also, in his Comment. upon Exodus, speaking of the changing of the Sabbath, urgeth Vrsinus to prove, That the Church did it, ut se à Judaica synagoga discerneret, That they might be discerned from the Jewish Synagogues: which we conceive to be a very weak Argument, to change a Moral and perpetual Commandment of God, binding all men in all ages: As the forementioned persons have granted it to be.  
All which being seriously weighed and considered by you, we appeal unto your Consciences, whether it be not the duty of all Christians to obey the positive command of the one Lawgiver, rather than the determinations of Parliaments and Synods, without any warrant from the Word of God. Seeing the Lord Jesus himself hath declared it to be a vain worship, where the Commandments of men are made Doctrinal, Mat. 15.9. as also in that the Apostles of Christ did publicly oppose the Rulers, Elders, and Scribes, upon the like account, Act. 4.18, 19, 20. And seeing you have engaged to establish the Christian Religion, contained in the Scriptures, Article 35 of the present Government; and seeing Jehovah himself, hath so plainly determined which of the seven Days in the week, he will have us to observe for his Sabbath; and that by three notable Characters, i. e. the Sabbath-day, the Seventh-day; and that Seventh-day where on he himself rested, Exod. 20.10, 11. which reason cannot be given for any other Day in the week, the seventh Day and the Sabbath-day, both pointing at the very same day and time; so that take away one, and take away both; and grant one, and grant both, they being like the Name, Jesus and Christ, which both belong to one Person. And seeing the Lord Jesus and his Apostles, have as much ratified and established the fourth Commandment, in every jot and title thereof, as of any other of the nine, Matthew 5.17, 18, 19 Romans 3.31. James 2.10, 11. We cannot but stand in admiration, that you should take upon you (being poor Mortals, and such as Jehovah can destroy in a moment) to countenance, and much more to establish such a Day for the Lords holy Sabbath, as hath no warrant from the Scriptures (as hath been showed) and to restrain the people of this Commonwealth from working on that Day, wherein Jehovah himself hath commanded, or at least, freely permitted them to labour in, Exodus 20.9. and to grant free liberty to work on that Day, in which he hath positively commanded them to cease from their labour, Exod. 20.10.  
And therefore it doth doubtless very nearly concern you to consider your present condition in this matter, seeing it will no more avail you at the Day of Account, to say you have observed a Sabbath in stead of the Sabbath, than it will be for the Heathen to say they have worshipped a god, instead of the true God; Or no more than it will excuse Jeroboam, to say, That he kept the fifteenth day of the eighth month, even the month that he devised of his own heart, etc. 1 Kings 12.33.  
Secondly, In hat it is as much a changing of the Truth of God into a lie, as in any other action of the Man of sin, 2 Thes. 2.4, etc. it being a grand Character of the man of sin to change Times and Laws, Dan. 7.25.  
All which we hope the Engagement you have taken, will be a means to incline you to hearken to what hath been said: And hoping you have been better learned, then to reject good advice, though tendered by contemptible Persons; We do hereby, in God's stead, exhort you to reduce the Lords holy Sabbath to its proper Day: which you may do without the least prejudice to the people, if you will but remove the Markets and Fairs, which fall on that Day, to some other day in the week: which until you have done, you do not only live yourselves in a manifest disobedience to the fourth Commandment, but are also a grand Cause of the people's living in the same sin, and that by reason of the strict injunction you lay for the observation of the Firstday of the week; many not being able to leave their callings two Days in a week; and therefore, albeit convinced of the truth of the seventh Day to be the Lords Sabbath, yet are by reason thereof, necessitated to break the Lords Sabbath, and to observe that of Man's erecting. O remember the brand fixed on Jeroboam, namely, That he sinned, and caused Israel to sin.  
We are also persuaded, That if the Clergy of this Nation▪ would set themselves conscionably to preach from Exod. 20.8, 9, 10, 11. they might in a very short time convince the judgement of their Congregations; so as that they would willingly shake off the traditional Sabbath, and yield a filial obedience to the true Sabbath, in case the aforenamed impediments were removed, and free liberty granted to all that have a desire to observe the seventh day of the week for their Sabbath, to work on their callings on the Firstday of the week, which God himself hath permitted them to do, as hath been showed.  
Which if done, it would be a means to remove a great stumbling-block to the Jews, who make it an Argument (that Christ is not the Messiah) because Christians, who profess themselves to be his followers, are Sabbath-breakers; concluding from thence▪ that Christ himself was a Sabbath-breaker and consequently a sinner; and if so then there can be no benefit by his blood.  
Again, as the change of the Sabbath to the Firstday of the week, was chief done to raise a wall of partition betwixt the Gentiles and the Jews (as hath been showed) so we hope the pulling down of that wall will be a preparative to the accomplishing of those glorious Prophecies, which hold forth the unity which shall be betwixt Jew and Gentile: as our Saviour himself hath foretold, Joh. 10 16. as also the Apostle Paul, Rom. 11.25, 26, etc. and Rev. chap. 7. which surely aught to be the earnest desire of all the people of God, and especially of such as are in a waiting posture to see the fulfilling thereof; and most of all, by such as profess themselves to be the Rulers and Pastors to such a people, as you and the Clergy of this Nation account yourselves to be.  
But if after all the praying for the conversion of the Jews, and having now power in your hands to further it, you are yet resolved not only to continue this stumbling-block before them, but also to harden your hearts, and blind the eyes of your understanding, because this wholesome advice is not tendered unto you, by the great Potentates and learned Rabbis of the Nation: Yet we hope by what we have here spoken, we have delivered our own souls from what will follow thereon, having faithfully discharged our duty herein, both towards God and our Neighbour.  
FINIS.   

Errata, for grants, read graces, Pag. 5. li. 11.