The law unsealed

Arg. 3. Either a seventh day is commanded primarily, and then the seventh but secondarily and consequentially, or the seventh was commanded the Jews primarily, and one of seven but consequentially (for both were commanded to them) and the first, to wit, the seventh as being in use before. But it cannot be said that the seventh day was primarily commanded, and one of seven consequentially only, because the general is first commanded, and then the particular; as when God required Tithes of increase and Cattle, by the Command of Tithes he first required the proportion, and then what particular proportion as to order, he himself should carve out to them; and so consequently came in the tenth Beast (which passed under the rod) by a particular command, Lev. 27. 32, 33▪ because there God determined; but if that tenth had not been set down, the general command had but determined upon the tenth of Cattle, as of Sheaves, or bolls of Corn, even so it is as to the day, the Command requireth one of seven primarily: but that it is this seventh, followeth from another determination.

Arg. 4. If the moral grounds and reasons which press this Command do most directly respect a seventh day, and not the seventh; then its not the seventh day, but a seventh day, which is primarily commanded in it (for the reasons bear out especially what is moral in it, and principally intended) but the moral reasons pressing it plead more strongly and directly for a seventh day, and but indirectly for the seventh day as it was then instituted; Ergo, &c. That the reasons do directly press a seventh day, and in a manner stick closely to it, may thus be made out.

1. If the reasons equally press on us the first day, and the observation of it (supposing it now to be observed according to Divine warrant) then they do not primarily press the seventh, but the reasons equally press on us the first day, Ergo, &c. the major is clear, for the same thing cannot press two different days