A practical exposition of the X. Commandments with a resolution of several momentous questions…A practical exposition of the X. Commandements with a resolution of several momentous questions…

Arg. 6. If this command, for the substance of it, concern us, as being moral, and bind us to the First day, and the sanctifying of it equally, as it obliged the Jews to the Seventh; then it's one day of Seven and not the Seventh, which is intended primarily by it; But it bindeth us to the First, Ergo, That it's moral, and bindeth us now, is cleared. Thus 1. it either bindeth to this day, or to nothing, therefore it primarily granteth Six, and not the first Six, for labour, and by clear consequence intendeth primarily a Seventh, and not the Seventh, for a day of rest. 2. If it be a sin against th •s command to break the Lords day or Christian Sabbath, and profane it, then it obligeth us to it, and that directly; •or indirectly and by consequence the breach of the Sabbath is a sin ag •inst any, or all of the three former commands. 3. If the profaning of the Sabbath be forbidden on this ground, because it is the Lords (as it is in this command) then profaning of the Lords day is equally forbidden in it, because it's the Lords, and is now appropriated to him according to his own will. 4. The Testimony of mens Consciences, and the constant challenges of all (when tender) as being guilty of breaking this command whenever they profane the Lords day, do convincingly hold forth that this command concerneth us, and are as so many witnesses of it; and consequently prove that it is not the Seventh day, but a Seventh day, whether instituted, or to be instituted by God, which is the substance of it, and primarily commanded in it; for it's never counted a breach of this command to neglect to sanctify the Seventh day, neither do the Consciences of well-informed Christi •ns challenge for that, though they do most bitterly for the other, as is said.

Arg. 6. If this command, for the substance of it, concern us, as being moral, and bind us to the First day, and the sanctifying of it equally, as it obliged the Jews to the Seventh; then it's one day of Seven and not the Seventh, which is intended primarily by it; But it bindeth us to the First, Ergo, That it's moral, and bindeth us now, is cleared. Thus 1. it either bindeth to this day, or to nothing, therefore it primarily granteth Six, and not the •irst Six, for labour, and by clear consequence intendeth primarily a Seventh, and not the Seventh, for a day of rest. 2. If it be a sin against th s command to break the Lords day or Christian Sabbath, and prophane it, then it obligeth us to it, and that directly; or indirectly and by consequence the breach of the Sabbath is a sin ag inst any, or all of the three former commands. 3. If the prophaning of the Sabbath be forbidden on this ground, because it is the Lords (as it is in this command) then prophaning of the Lords day is equally forbidden in it, because it's the Lords, and is now appropriated to him according to his own will. 4. The Testimony of mens Consciences, and the constant challenges of all (when tender) as being guilty of breaking this command whenever they prophane the Lords day, do convincingly hold forth that this command concerneth us, and are as so many witnesses of it; and consequently prove that it is not the Seventh day, but a Seventh day, whether instituted, or to be instituted by God, which is the substance of it, and primarily commanded in it; for it's never counted a breach of this command to neglect to sanctifie the Seventh day, neither do the Consciences of well-informed Christi ns challenge for that, though they do most bitterly for the other, as is said.