"For their first proposition, they alledge two reasons why the _Lord's Day_ may be called _the Sabbath_. One is because the Sabbath signifies _a rest_; and therefore the Lord's Day being a _rest_, may be called the Sabbath. But to this we answer, it is false that _the Sabbath_ signifies _a rest_; for when by custom of speech a common name is restrained to a particular place, thing, or person, it then becomes a proper name, and so losing its community, does signify that only particular, unto which by custom of speech it is applied; as for instance, _the temple_ is a common name, signifying _the Church_; yet in London, where by custom of speech this name, _The Temple_, is restrained to an Inns of Court, it is false and absurd to say you were at _the Temple_, and mean _the Church of St. Giles_. In like manner _the Sabbath_ is a common name, signifying _the rest_; yet in the Christian Church, where by custom of speech, according to God's holy phrase throughout the Old and New Testament, this name, _the Sabbath_, is restrained to the Jewish weekly festival, it is false and absurd to speak of _the Sabbath_, and mean _the Lord's Day_. Their other reason why the Lord's Day may be called _the Sabbath_, is, because the Lord's Day succeeded in the room of the Sabbath. But if this argument be good, then may _baptism_ be called _circumcision_, the _Lord's Supper_ the _Passover_, and King _James_ Queen _Elizabeth_. "As for the second proposition, wherein they assert the _morality and divine institution of the Lord's Day_, we shall here notice only three of their reasons. The first is, because Adam, according to God's command, kept the Sabbath in the state of innocency.... But what is the sanctification of the Sabbath spoken of by Moses in the second chapter of Genesis, to our observing the Lord's Day? That was appointed to be kept on _the seventh_ and _last_ day of the week; this is kept on _the first_ day of the week: that was the day in which God _rested_ from his work of creation; this is the day in which God _began_ to create the heavens and the earth: that was our _Saturday_; this is our _Sunday_. Their second proof for the morality of the Lord's Day, is from the fourth commandment, where they seek to corrupt the very text, and would persuade us that for _the_ seventh day, we must read _a_ seventh day; as if God did not there set apart a certain day of the week, but left it to man to keep which of the seven he pleased. Unto which we answer, that this conceit is not only against the letter of all our translations, but even repugnant to the sense of the commandment; for the words are express that God blessed and hallowed the Sabbath day; that Sabbath day was _the seventh_ day; that seventh day was _the day in which God rested from his six days' work of creation_. Nay, grant it were true (as these men would have) that this special precept does exactly oblige us, and that no particular day of the seven was by God appointed to be kept holy, then may we set