which hée had in his cel Totus in Imaginem eius intentus Being wholly deuoted to her Image thus to say Thou holy Mother of God take care of this thy candle and as I would haue it keep it that it goe not out and so when he had beene away fiue or sixe months at his return hee found the candle burning And there is also another such like tale of a woman that was at great charges to digge a Well and could get no water vntill shee had put an Image into the Wel and then she had plenty of water Acts 5. Much such good stuffe there was in that second Nicen Councell giuing much honour to the Images themselues as if they knew not that olde Verse Hoc Deus est quod Imago docet sed non Deus ipse That which thou seest stand in Gods steed This Image is not God indeed Q. It seemeth then howsoeuer they now would seeme to giue no honour to the Image but to that which is thereby represented yet the contrary appeareth so plainly both by their words and deedes that they must bee holden guiltie of the breach at the least of this part of the Commandement wherin external seruice of Images is forbidden A. You iudge truly And that spirituall worship also which God prohibiteth in this word Thou shalt not serue them they giue to other the Images contrary to this commandement or to the Saints thereby represented to them and that is contrary to the first commandement For if we trust in any thing but in God looking for help from them it is as before is sayd a plaine breach of this commandement Thou shalt haue no other god before mee Q. The Romish teachers make vs beleeue that there is one worship that they giue vnto God another wherewith they honour the Saints and therefore will not confesse themselues to be transgressors either of the first or this second Commandement in worshipping the Saints A. It is true that they speake of two sorts of worships one belonging vnto God another say they may be giuen to the creature the first they call Latria the second Doulia which distinction howsoeuer it may séeme to haue some shew of antiquity yet if it bee truely examined it hath no colour of verity For first the words themselues differ not in signification but both signifie seruice vnlesse Doulia which seruice they reserue for the Saints be more base seruice and therefore more fit to giue to God because reason would wee should more humble and subiect our selues vnto God then to any creature Secondly it is hard for a simple man to put any difference between these two seruices because howsoeuer their teachers say the one seruice belongeth to God the other to Saints yet if thou looke vnto the outward behauiour they are alike to both We knéel to God they to their Saints if not to their Images wee lift vp hands and eyes to God in our prayers so doe they to their Images or to their Saints at the least yea they set lights before them and offer vnto them incense which is more then wee doe to God because hee néedeth it not To be short with greater solemnity by far they obserue their Saints daies then the Lords day So that the seruice to the Saints in outward ceremonies is in euery thing equall to that of Gods with them in some things much greater Q. But in the spirituall honor they tell vs there is great difference For these acknowledge God to be the giuer of all good things As for Saints they make them but Aduocates to God for them A. If this which they say were true yet it were intolerable wrong so to rob Christ of his office For if any man sinne 1. Ioh. 2.1 we haue an Aduocate with the Father euen Iesus Christ the Iust And hee is the propitiation for our sinnes It is he also that is at the right hand of God Rom. 8.34 and maketh request for vs. But they content not themselues thus to rob Christ of his office of mediation but that also they rob God of his glory and that mo wayes then one That appoint to euery Country their peculiar Saint to be as it were their Patron as to England Saint George to Scotland St. Andrew to Spaine St. Iames and to other countries other Saints wherein they imitate the Gentils who had for euery Country and City their seueral gods as Tertullian in his Apologie for Christians and Theodoret writing against the Idolatries of the heathen in his third booke doth charge them Q. It seemeth they haue forgotten that it is God who disposeth of the greatest Monarches at his pleasure and bringeth their kingdomes to an end when hee will If that watchfull keeper of Israel Psal 121.4 who doth neither slumber nor sleepe doe not protect not all the Saints in heauen can worke security and if God be with any Kingdome or Citie or house to defend it not all the powers of the earth nor all the diuels in hel shal any thing annoy it So that the godly may with much ioy comfort say Psal 2.12 Blessed are all they that trust in the Lord And Blessed is the Nation whose God is the Lord Psal 33.12 the people that hee hath chosen for his inheritance But the simple may iudge that without all doubt in this the Romish Church giue that honour to the Saints that belongeth to God onely yea and that in much greater aboundance to them then to God For the seuenth day which God himselfe commanded to be sanctified vnto him which is now vnto vs the Sabbath or the Lords day is nothing so solemnely kept as those Saints dayes are vnlesse they fall vpon the Lords day and then God for their sakes shall bee serued after their best maner not they for his sake But you said that sundrie waies they rob God of his glory I pray you let vs heare more of this A. Praier belongeth to God only first because hee commanded so Call vpon mee in the day of thy trouble Psa 50.15 then also it is a spiritual sacrifice one of them that the Apostle St. Peter speaketh of 1. Pet. 2.5 Wee are saith he a holy Priesthood to offer vp spirituall sacrifices acceptable to GOD by Iesus Christ and sacrifices were not to bée offered to any but to God Thirdly the practice and examples of al the godly whose praiers we read of in the scriptures teach this And the reason is because they did know it was Gods office onely to heare our prayers O thou hearer of praiers sayth Dauid to thee shall all flesh come Psal 65.2 And the Godly confesse that Abraham was ignorant of them and Israel knewe them not yet I hope these were as good Saints as any that the Romish church can affoord vs Thou O Lord say they art our Father and Redeemer Esa 63.16 shewing hereby for what cause they came to God for helpe euen because other
things needfull that when hee goeth to encounter his aduersary there be no want euen so God would haue vs to consider all the weeke before what we haue to doe on the Sabbath day that wee might so dispose of our sixe dayes of work that the seuenth might bee wholly bestowed without any let vpon Gods seruice Q. This Commandement requireth not onely the rest of the masters or chiefe of families but of seruants too that they should not be appointed to any labour that day And therefore they who send their seruants vpon errands vpon such daies which is a sin wherein too many offend transgresse this Commandement They likewise who appoint thē that are vnder them so they worke not their wonted worke to doe other businesse either at home or abroad and thinke they breake not the Sabbath are much deceiued A. It is so Yea God hath such care that seruants shuld also rest that day that hee would the cattell should rest lest by any meanes the seruants if the cattel rested not should be constrained to work And that this commandement might more religiously be obserued euē the stranger though hee were not tyed to such lawes as Gods people were yet being then among Gods people might not worke that day lest his example might bee hurtfull or offensiue to other Q. I see then that there must bee rest from our ordinary labour vpon the Sabbath day But is it enough that wee rest from worke is that a sufficient sanctifying that day A. No for the end why we should rest from bodily worke is that wee might be wholy occupied in Sanctifying it and apply our selues to heauenly meditations Q. Then to bee idle is not the rest that is heere commanded much lesse to bestow that day or any part of the Sabbath in excessiue drinking feasting or gaming A. You say truely for the rest from bodily labour is to this end onely that the mind of men being occupied in spirituall and heauenly meditations they might more assuredly inioy that sweet rest and quietnesse of conscience which is that Peace that the world cannot giue Ioh. 14.27 as our blessed Sauiour telleth vs in such sort as he giueth it Q. I pray you then teach vs how wee may sanctifie this day of rest in such sort as that wee may find this heauenly rest A. Wée must vnderstand that this Commandement as it was giuen vnto all that God brought out of the house of bondage euen to Moses and Aaron aswell as to the people so is it generall now and belongeth vnto all states of life to all callings to Men and Women and euery body in his place must seeke to further this worke The Magistrate and the Minister the Pastor and the People the Master and the Seruant must indeauour to helpe forward as the Prophet Zephanie speaketh Chap. 3.9 with one shoulder this sanctifying the day of rest Q. Hath the ciuill Magistrate any thing required at his hands in this sanctifying of the Sabbath but that for his owne selfe and his household hee be carefull to resort to the holy exercises of that day A. Yes he is also bound euen by this Commandement in respect that the talent of gouernment is committed to him from God first to haue a care that good lawes be made against the prophanation of the Sabbath secondly to take order that such Laws be duely executed and punishment inflicted against offenders as Law commandeth Heereof wee haue in Nehemiah a godly patterne for Magistrates who séeing the Sabbath day when the people of the Iewes were returned from the captiuitie of Babylon wickedly prophaned by treading Wine-presses selling Grapes and such like labours earnestly reproued them for it yea and the Magistrates too with these words Nehe. 13.15.17 What euil thing is this that ye do and breake the Sabbath day And the night before the Sabbath he caused the gates of Ierusalem to be shut and set his seruants to watch the gates that none should open the same but they should be kept shut vntill after the Sabbath day so that he kept the Marchants which by their bearing of burthens prophaned the Sabbath day without the walles all night once or twice But seeing them somewhat obstinate and loth to be restrained he also threatned them that if they came any more in such sort to offer such prophanation on the Sabbath day hee would force them by violence to depart By which Story that is left vnto vs as a commendable fact for all Magistrates to imitate wee see how carefull and how earnest Magistrates should bee to shew themselues as the LORD hath appointed them Conseruatours of his Sabbath Q. As for Ministers of the word we know that their vocation is holy and should especially bee directed to the true sanctifying the day of rest A. It is most true that wee haue a holy calling which that wee also should walke in holily it were to bee wished But as this Commandement was giuen to Aaron as well as to Moses or the people so no doubt wee must haue great regard to the sanctifying the Sabbath day and go before other therein our selues I meane and our housholds that by our example other may the rather be moued to this holy rest And besides those duties that God requireth of vs in regard of our generall calling to Christianity wee haue a speciall calling vnto the Ministerie whereby we must striue to the vttermost of our power to call our people to the sanctifying the Sabbath day to teach them how the day is to bee sanctifyed to exhort such as are slack to reproue such as obstinately offend therein and by all extremity that we can to compell men to the sanctifying thereof And wee must do this as God hath inabled vs sincerely and seeking only the glory of GOD not our owne praise or moued by any other corrupt affection if we will truly and effectually teach our people to sanctifie the Lords Sabbath For how much the more zealously and from a sanctified heart the word is deliuered the more powerfully no doubt will it worke a godly reformation Q. Magistrates and Ministers I see must vse their talents of authority and gifts to sanctifie the Sabbath and themselues by their example also must moue other thereto haue not any other charge to helpe forward herein A. All Parents and heads of housholds must further this duty likewise to haue a great care that their children and seruants prophane not the day that God commandeth to bee kept holy Yea one neighbour ought to stir vp another as Gods people did Come Esay 2.3 let vs go vp to the mountaine of the Lord to the house of the God of Iaacob and hee will teach vs his waies and wee will walke in his paths Come let vs go to the Church let vs reuerently heare his word let vs not spend the day in drinking wantonnesse or idlenesse that God bids vs bestow in holinesse yea and seruants and children should frame themselues willingly
this one day to holy and spirituall exercises Q. Are we so tied in the sixe daies to labour in our calling that we may not in them resort to places where Gods word is preached and taught A. No For the knowledge and seruice of God must chiefly be sought for of vs Mar. 6.33 First seeke the kingdome of God and his righteousnesse saith our Sauiour Christ Wée sée GOD himselfe who gaue this charge to the Israelites commanded also his holy seruice to be performed of them somtime on the sixe daies as namely it may appeare Leuit. 23. and Numb 2. but most plainely in the story of Ester the fourteenth and fifteenth daies of the Moneth Adar with feasting and ioy were kept by Mordecai his commandement no doubt Ester 9.22 their ioy and reioicing was seasoned with thanksgiuing to God for their deliuerance from so imminent danger and is left vnto vs as a patterne to follow in like case and is also obserued of vs on the 5. of Nouember in giuing thankes to our most gracious God who saued vs from the most vnnaturall Gunpowder-Treason And they who in sincerity of heart seeke after the knowledge seruice of God at such times will also the more diligently early or late follow the works of their calling to supply their wants and such faithfull care of seruing GOD shall not want a blessing from God Q. But may a pretence of following such holy exercises be any excuse to such as will perchance bestow a little time that way and then the rest of the day they imploy in idlenesse A. It seemeth there were some such whereof the Apostle admonisheth Timothy 1. Tim. 5.13 and they were young widdowes but Saint Paul liked not of their doings and would not in any wise that such should be tolerated among Christians Q. But what thinke you of these words Sixe dayes shalt thou labour They seeme to be a Commandement and to require the labour of sixe daies euery man in his calling A. They are vnto the godly a toleration or permission to follow their vocation and to worke for the maintenance of themselues and their families But they haue also the force of a commandement to the condemnation of the vngodly that spend their life in loitering and idlenesse and may worke in them a sting of conscience when they shall remember that God saith Sixe dayes shalt thou labour and their own heart telleth them they haue not wrought but loitered For séeing God hath after mans fall set this downe as a Decrée that may not be altered vnlesse we spend our time in some religious exercise as before I sayd In the sweat of thy face thou shalt eat thy bread Gen. 3.19 good and godly is the exhortation that the Apostle maketh to the Thessalonians to worke with their hands as hee also before had commanded them 1. Thes 4.11 that nothing bee lacking to them Verse 12. And iust cause hee hath to giue that heauy charge which hee afterwards giueth vnto them 2. The. 3.10 If there were any that would not worke that he should not eat So hateful is the idle life to God and good men and so vnséemely for any Christian Q The Commandement of God if there were no other thing to moue GODS people to obedience in this thing ought to be sufficient but much the rather seeing God hath dealt with them so fauourably as to haue consideration of their wants that they might haue time to supply them A. There is yet a third reason to moue them then and vs also now to sanctifie the Sabbath in these words But the seuenth day is the Sabbath of the Lord thy God For God challengeth this day as his due and not to be spent but as he appointeth that is in holinesse and sanctification Q. But the seuenth day which is here commanded is not that which now we call the Sabbath day so that it seemeth wee transgresse this Commandement howsoeuer we keepe our Sabbath A. Indéede the day here commanded as that also wherein God rested was the seuenth day of the wéeke and the day that we keepe and indeuour to sanctifie is the first day of the wéek For that seuenth day being ceremoniall and so by the comming of Christ abolished for he was the end and fulfilling of all the ceremoniall Lawe needefull it was that the chiefe and most substanciall end of that ceremonie should bee still retained that is that one day should bee wholly consecrated to Gods seruice And this day which we now solemnize being the first day of the wéeke was vpon good ground thought to be fittest because as God rested the seuenth day from his worke of creation and therefore that day was then thought most conuenient to bee vnto his people a day of rest So Christ rising againe from his worke of redemption vpon the first day of the wéeke the Apostles being directed by the Spirit of God vpon this first day of the wéeke had their holy assemblies as is most plaine Ioh. 20.19.26 Acts 23.7 and in other places and of the worke that Christ wrought in rising againe it is called The Lords day Reu. 1.10 And by this is there as it was fit a difference put betwéene the Sabbath of the Iewes and that which we kéepe Q. Almost in the very beginning of handling this fourth Commandement you sayd that there was a principall end why wee should keepe this day of rest which I think is this that you haue spokē of already the sanctifying it Declare then if there be any other end of keeping the Sabbath though not of such importance as this is A. Moses a true expositor of Gods meaning expresseth it in these words That thy man-seruant and thy mayd may rest as thou dost Deu. 5.14 Not giuing therein liberty to any seruants to rest from bodily labour and spend their time in idlenesse but their rest must be such as their masters rest ought to be a rest from seruile work that they may the more carefully and seriously bend themselues wholly to the sanctifying of that day I am not therefore of that minde that this part of this commandement belongeth to the second table as some thinke but rather that Moses expounding those former words Thou shalt do no work therein c. giueth them to vnderstand that the rest which in these words God commandeth them to giue their seruants must be to that very end that themselues also must rest that is to sanctifie that day And to the end they might more willingly giue this time of holy rest vnto their seruants hee putteth them in minde of their seruitude in Egypt Deut. 5.15 wherein they liued in such thraldome that they could not haue liberty to serue the Lord from which if they acknowledged truly as they ought confessed Gods great goodnesse in that he deliuered them then must they also thinke that their seruants must not alway bee tyed to their worke but that they as
bée painfull in that state of life that God hath appointed vs to liue in thereby to maintaine our selues and our families and enable our selues to doe good also to other and also by labour to banish the idle life the bane of al goodnesse and root of all wickednes Q. Hitherto wee are taught that neither in any religious respect wee must repose our trust in any but God only neither in any proud perswasion of our heart must we hope for help in any worldly meanes how hopefull so euer they seeme vnto vs neither yet must our loue bee so to any thing vpon earth but that our chief delight may be in the worship and obedience of our good God But as wee haue heard how many waies we are in danger of breaking this Commandement so would I faine vnderstand what it requireth of vs that wee may do it A. Euen the contrary to the things that it forbiddeth For as it forbiddeth all trust in any thing but in God only so doth it require of vs that in him wee should repose all our confidence in all our wants dangers or any distresse as also the Prophet Dauid aduiseth Psal 37.3 verse 7. Trust thou in the Lord saith Dauid Waite patiently vpon the Lord and hope in him So did Dauid when hee encountred Goliah that Champion of the Philistims He trusted not in the armour that Saul caused them to buckle about him but cast it away and told the proud braging Philistim that hee came with sword speare and shield but I saith he come vnto thee in the name of the Lord of Hosts 1. Sam. 17.45 the God of the Host of Israel whom thou hast railed vpon Now this confident assurance cannot flow from any other fountaine then from a setled perswasion in our heart that God is our God that is in power able in mercy willing to make vs all helpe Here-out I say doth spring this resting vpon him for helpe in all distresse And this our confidence and acknowledging God to be our God moueth vs to inuocate and call vpon God in praier either to giue vs good things which we want or to keepe vs from euill that wee heare Thus was Dauid mooued to consult whether he should lift vp his eies vnto the mountaines and then as if he corrected himselfe for that foolish thought hee asketh frō whence his help should come if hee should thinke to lurke in those hills of the land of Canaan then setting downe his resolution Psa 121.1.2 Mine helpe saith he is from the Lord which made Heauen and earth Hence commeth that boldnesse that the Apostle speaketh of to goe boldly vnto the Throne of grace that we may receiue mercy Heb. 4.16 and to finde grace to helpe in time of need Q. I see then that because we must trust in God only if we will obey this first Commandement we must onely pray vnto him and not to any Angel or Saint For how can they call on him in whom they haue not beleeued Rom. 10.14 saith Saint Paul And if praier be to be made only to them in whom wee may trust then fie vpon the Church of Rome that so abuseth the simplicitie of their followers that they make thē beleeue it is great deuotion and a holy worship to pray vnto Saints and Angels in whom yet they may not trust or beleeue For our Creed teacheth vs that we must beleeue in none but in God the Father the Sonne and the Holy Ghost A. You say well But you must know that the Church Romish loueth not to bee tied within such straight limits as are the Scriptures or that rule of faith which we call the Créed For in all these they can finde no warrant as their Portuesse or Breuiarie teacheth to pray vnto Michael the Archangel to come to help Gods people or as their Masse-booke instructeth to cal vpon the said Michael thus Defende nos in praelio vt non pereamus in tremendo iudicio Defend vs in the battell that we perish not in the terrible iudgment Ascribing therby vnto the Arch-angel Gods office For saluation belongeth to the Lord as all the Scriptures testifie And yet these blasphemies are in their reformed editions of their Portues and Masse-booke approued by Pius the fift and commanded by him to be published Q. I haue also read that they pray vnto Gabriel to destroy their enemies to Raphael to heale their sicknesses to take away their diseases and to wash away their faults And that they teach men to pray to their peculiar Angel if any one bee so appointed to be a gardian to any man to saue him to come downe and gouerne him to cleanse his mind from sinne to attend daily vpon him and keepe him from falling What can they aske of God more then in these prayers they sue to obtaine of the Angels A. The Popish blasphemies whereby they most impiously transgresse against the first Commandement are grosse and infinite as when they ascribe to the blessed Virgin Marie that she is the fountaine of mercie of health and grace consolation and pardon of pietie and gladnes of life and forgiuenesse She most happy Virgin drew saluation pardon life and forgiuenesse from another Fountaine not dreaming of such Fountaines of spirituall graces to be found in her as they most impiously ascribe vnto her And as blasphemous is that their suit Through the Virgin his Mother our Lord grant to vs saluation and peace Euen the Popish Church following in that point the patterne of the purer times conclude commonly their Praiers with this clause through Iesus Christ our Lord. But in this Prayer Christ must bee gracious to vs through his Mother or for her sake Christ I say who for our sakes was made man humbled himselfe to the death euen that shamefull death of the Crosse that Hee might make atonement betwéene his Father and vs must now if we beléeue such teachers and follow such guides not saue vs according to Gods determinate purpose and mercy before all ages and according to his own grace and mercy who came to saue sinners and dissolue the works of Sathan but for his Mothers sake must he saue vs. O horrible popish blasphemy And yet all these horrible impieties are in their booke of the Office of the blessed Virgine printed Ano. 1604. Set forth as they tel vs according to their reformed Latine A deformed reformation it may well bee called that publisheth such idolatrus things so manifestly against the first Commandement to the great offence of the simple and ignorant Q. All popish prayer-bookes are stuffed with such abominations asking of their Saints whereof some may iustly bee doubted of whether they were such or not the things that none but God only can giue I thinke that such offend grieuously also against this Commandement as ascribe vnto their supposed saints the praise and glory of such good things as they receiue from God A. It is true and God reprooueth his people for that
to perform this duty Q. Wee haue heard what persons should be furtherers to this worke of sanctifying the Sabbath Now let vs heare what duties are required of vs to the sanctifying thereof A. If wee will holily as wee ought apply our selues to this holy seruice wee must beginne with our selues for vnlesse wee be first sanctified Mat. 7.18 our seruice cannot be holy An euill tree cannot bring forth good fruit saith He that cannot lye The Priests in the Leuiticall Law when they went about that holy seruice that belonged to their office must first themselues bee sanctified Exod. 28.41 And therefore Iosiah that good King minding to haue the feast of the Passeouer kept 2. Chro. 35.6 commanded the Priests to sanctifie themselues for that seruice And God commanded the people of Israel to be sanctified Exod. 19.10 when he appointed to declare to them his Law Good Ezechia therfore intreated God to be mercifull to some that came out of some Tribes of Israel to the feast of the Passeouer that prepared their whole heart to seeke the LORD 2. Chro. 30.19 although they wanted the Legal sanctification This good foundation of sanctifying our selues beeing thus layd all that wee doe will bee better accepted with God Then must wée carefully follow all the holy exercises of that day such as are these hearing of the Word attentiuely and as men greedy to learne Praying to GOD feruently for the assistance of his holy Spirit in all our godly indeuours yeelding to him most hearty thankes for his graces bestowed vpon vs godly conference when wee are out of the Church one with another of the lessons that we haue heard by the Ministery of the Word company with such as can and will instruct vs either by reading to vs good Bookes or by godly talk either of Gods goodnes to our selues or his mercy shewed to others or his fearefull iudgments against the wicked for contempt of Him and his truth or generally of his wonderfull works in creating all things in such order as they are and all for our vse Q. I perceiue they that are sanctified and with sanctified hearts doe keepe the Sabbath day may find much comfort in such holy exercises but how may wee sanctifie our selues A. It is a harder worke then wee are able to performe yet if we heartily call vpon God for his grace intreating Him to worke that in vs which wee of our selues are no way able to doe and then keepe a carefull watch at the dore of our lips that we speake not vnaduisedly and haue a watchfull eye vnto our waies that we walke warily if I say in sincerity of heart wee thus seeke to prepare our selues to sanctifie our selues to this holy rest no doubt God wil giue a blessing to these our good indeuors Q. Alasse then how lamentable is the case of many in our dayes who spend scarcely one hower of the day in the Church and thinke that time also how short soeuer long and tedious But in the Ale-howses or the vngodly feasts and meetings which too many resort vnto they willingly tarry very long yea the whole day seemeth too short when it is bestowed so rebelliously against Gods expresse Cōmandement A. In truth the carelesnesse and supine security of men in these our dayes is much to be pittied wherein many who haue the name of Christians would scorne to be deemed not to be so haue onely heard of GOD and are acquainted with the name of Christ and so by continuall company among Christians haue some generall knowledge of good words but yet are so carelesse to attaine to any true knowledge by the light of Gods word so godlesse and irreligious in prophanation of the Sabbath day so wholy deuoted to such vnchristian méetings and so loose lewd in behauiour when they are there that if any Turkes or Infidels should behold their conuersation at such times they would then detest the very name of Christianity such staines are they to the very profession Q. But God forbid all that resort to such meetings were so vnruly some are more moderate and come but at the intreaty of their friend or for company of their neighbours or fellowes not delighting much in drinking A. True some are more moderate but he that is most moderate if he trust too much in himselfe that he can in such dangerous meetings carry himselfe soberly may soone bee deceiued and therefore may seeme by his ouerboldnesse to tempt God as presuming of his own naturall disposition And let all men assure themselues heereof that God in his iust iudgement forsakes them and leaues them to themselues who contemptuously do breake his Law And therfore if their friend intreat them to disobey Gods Commandement in resorting vpon the Sabbath day to such feasts it is the part of a good Christian rather to moue his friend to detest his wicked prophanation of the Lords Sabbath but in any wise let not the seruant of God consent to his wicked perswasion Exod. 23.2 Thou shalt not follow a multitude to do euill much lesse one seducing friend And since they say they go with their friend and thinke that should serue to make their fault lesse I would all Christians should remember 1. Thes 5.11 their duty is to exhort one another to good and to edifie one another in the things that belong to godlinesse but to suffer thy selfe to be drawne away to wickednesse is a token of great weakenesse and to consent to such perswasion procureth Gods wrath to bee short séeing the godly must abstaine from all shew of euill 1. The. 5.22 and must in all their doings as the third Commandement teacheth glorifie God it is most certaine that the resort to such vngodly méetings vpon the Sabbath day how moderately soeuer they carry themselues is a breach of Gods Commandement and therefore God in his iustice may and will in his good time punish such offenders vnlesse they repent and take a new course Q. What are the reasons whereby the Israelites are mooued to obey this Commandement A. The first reason is the Commandement of God which Moses heere in repeating the Law setteth forth and strengtheneth partly in respect of the authority of the Commander in calling him Lord partly hee allureth them to performe vnto this Commandement willing obedience because he hath many waies declared himselfe to bee their good and gracious God whom they cannot disobey without great note of vnthankfulnes Secondly in giuing them 6. daies to supply all wants of their body and for dispatch of their worldly affaires hee reserueth onely one to be wholy imploied in his honor and seruice the bestowing of which day in such sort as wee ought to doe is also most to our owne good because it is the gaining our soules to God I say by this his large allowance of so many daies for bodily labours they iustly are to be charged with a staine of ingratitude if they willingly giue not