doe stand in neede to sanctifie the Sabbath againe and againe in all the meanes of Gods worship and especially then in the most principall that thereby happily we might be recouered into our former estate Nay what a blockish presumption were it for a man to thinke that Adam was bound to sanctifie the Sabbath according to the Commandement that being holie and righteous still he might haue been preserued in the fauour of God for euer and that we our selues being through sinne fallen away from his loue might make lesse account of these meanes whereby he doth first of all offer himselfe to be recōciled vnto vs and then neuer to fall away from that estate as though it were not so needfull for vs to sanctifie the day by them Therefore let vs confesse that these are though not all yet the most especiall parts of Gods seruice wherein wee are to bee occupied vpon the Sabbath and without which we are nothing neere that manner of keeping holie the day which the Lord requireth at our hands And so I conclude this poynt with the saying of Master Gualter Dei bonitatem exosculemur Gualt in Mark 1. Homil 11. Let vs thankefully acknowledge the goodnes of God who hath consecrated vnto his seruice that rest which wee stand in neede of for the refreshing of our bodies least that it should degenerate into filthie and hurtfull idlenes And here because wee speake of the Lords seruice which onely sanctifieth the day wee must consider All these parts of Gods seruice must be performed with our whole hearts and not onely outwardly of a custome Ioh. 4 24. that he is a spirit and therefore will be worshipped of vs in spirit and in trueth and therefore in all the aboue named parts of his worship we must performe a spirituall obedience if we will serue him so that whensoeuer the word is read preached or heard the Sacraments ministred and receiued and prayers made vpon the Sabbath of custome and not for conscience sake because we would doe as others doe and would not be noted to be singular and so in doing of these things we as it were doe them not For hearing we vnderstand not reading we conceiue not praying we desire not and all is done in the letter and not in the spirit wee serue our selues rather then God and so though the day bee holie wee make it not holie to him and for his sake Thus many when they haue seemed most of all to haue kept holy the day haue done nothing lesse thē that Therefore as wee must repent vs of all our hypocrisie in Gods seruice so wee must at all times endeuour that the holie exercises bee not vnhallowed of vs least the Lords seruice being neglected which is spirituall in al things we be found breakers of the Commaundement in that very thing wherein we did most of all presume that wee had kept it and if the best things that wee doe bee thus iustly refused what shall become of those which in our owne eyes carrie not that credite with them much more in the eyes of the Lord who examineth all things more narrowly Furthermore And so as by them we may be furthered in our saluation because the Lord in commanding vs to serue him hath not so much respect to himselfe who hath no neede of vs as to our owne good which may by this meanes be procured we must so behaue our selues in all the parts of Gods worship as may bring greatest profite to our soules health 1. Cor. 14.26 For in the Church of God all things must be done to edifying that al may learne and haue comfort as it is in the 31. verse of the same chapter And therfore in the 11. chapter finding fault iustly with the abuses that were in their meetings generally he chargeth thē with this 1. Cor. 11.17 that they came not together with profite Therefore both minister people must so behaue themselues in Gods house that they may depart with profit to themselues others Which that they might attain vnto they must vse all such good meanes priuatly both before and after the publike exercises as might make thē most profitable which what they be we shall hereafter see more particularly and in the very worship it selfe behaue our selues so reuerently and attentiuely as whereby greatest commoditie might redound to vs. And indeed as Master Caluin sayth Caluin in Exod. 20.8 in this Commandement is included a promise For God promiseth that as he hath sanctified the seuenth day for his seruice so he will thereby sanctifie them that rightly keepe it and therefore the promise of this blessing should be a principall motiue to our obedience And if in all other things we are carefull not so much to vse them as to vse them to the best aduantage why should we not put that out to the greatest gayne which in it owne nature is most gainfull indeede For seeing that there is nothing in the world that hath so great a promise made vnto it as the publike seruice of GOD should we not so behaue our selues in it that wee might be made partakers of it And whereas it is blessed for our sakes with the full treasure of all Gods graces in this life and eternall happines in the ende can it bee but a most grieuous sinne by our negligence to spoyle it of that honour and to make it vnprofitable to our selues Wherefore though I am not ignorant that the proper place to speake of the manner of Gods worship is in another Commaundement where also it hath been handled at large yet because all things comprehended in the other Commandements must bee practised vpon the Sabbath we must vnderstand that it is not impertinent to this treatise and that the Sabbath is then onely truely sanctified when of Gods worship there commeth some fruite and commoditie vnto vs. For this cause the Prophet Esay telleth the Iewes that then they shall haue truely sanctified the Sabbath and made it holie to the Lord when thereby they are made more able to rest from vanitie and sinne both in word deede and be made more fit to serue the Lord in all dueties afterwards Esay 58.13 If thou turne away thy foote from the Sabbath from doing thy will vpon my holie day and call the Sabbath a delight to consecrate it as glorious to the Lord and shall honour him not doing thine owne wayes nor seeking thine owne will nor speaking a vaine word Where his meaning is not that the whole sanctifying of the Sabbath consisteth onely in these as though he would exclude all the Sacrifices the reading and the preaching of the lawe prayer and the whole ministerie of that time established by the Lord whereof he speaketh not a word but he rather aimeth at this to correct their hypocrisie in these things and to shewe them that all was to no purpose vnlesse this fruite followed of it for which cause the whole worship of God and
with his whole heart and mind attend vpon these as the worship of God required which he could not doe so long as in any part he should be occupied about the other Now if the perfectest man that euer was could not do this and therefore stood in need of this liberalitie of God in giuing him a day of rest how shall not we bee too foolish in thinking that we we I say that haue not only lost all the excellent graces that Adam was furnished with but also in stead of them great corruptioÌ„ hath ouerwhelmed vs so that our mindes are dull in concerning the goodnes of God in his word and workes and our hearts voyd of the true sense and feeling of it yet we should bee able to haue all our worldly businesse still in our hands and in our heads not resting from them any day and therewithall to haue the same vnderstanding and wit of ours so conceiuing and desiring by prayer the mercie of God in the Worde in the Sacraments and in all other things of God requireth Luk. 10.27 with all our heart with all our soule with all our strength and with all our thought Or rather must we not needes confesse as the trueth is that beâ—ng more bound to the seruice of God then Adam was â—n respect of our sinne yet are lesse able to performe it â—hen he in any tollerable measure when wee haue done all that we can and therefore haue more neede of a day of rest then he that nothing might hinder vs. Muscul loc com praecept 4. For if the bird that she might flye must flutter with her wings and deliuer her selfe from all things that might stay her shall wee thinke that it makes no matter if wee come not to Gods seruice with minds and affections freed from all lets in which we must in our spirits bee lifted vp higher then it is possible for any bird by flying to attaine vnto And doth not wofull experience tel vs that when we haue freed our hands from worldly matters neuer so much yet wee cannot so soone free our mindes from them and being once free they will yet renew themselues within vs without any present occasion by reason of our corruption euen in the Church and will iustle out as it were the meditation of Gods seruice many times whereof Gods children doe complaine how vnruly then wrould they be if there were not a day to rest from the occasions of them and how should wee euer bee occupied in the word and in prayer and the other parts of Gods worship with any good acceptation to God and comfortable practise to our selues if we should neuer a day rest in bodie from the labours of this world that in mind and heart we might be free from the cogitations studies delights and desires of the same So that we are not onely not to thinke the Sabbath to be needlesse as many Atheists prophane and ignorant men doe but also we are to be perswaded that we our selues should alwaies haue been ignorant prophane and Atheists not seruing God at all but continually drowned in â—he things of this world by reason of the workes in the sixe daies or at the least dissembling counterfeit and hypocritical seruing God rather in ceremonie and in shew theÌ„ in that manner of sinceritie truth which he requireth if God had not in respect of our weaknes at first appoynted a day to rest in from all things that might any way stay and hinder vs in it and now in regarde of the same weaknes but much more because of the sin which is within vs had not commanded the same to bee continued for our further good Gualt in Act. 13. Homil. 88. And so I may say with Master Gualter Because we are distracted with diuers businesse Necesse fuit it was necessarie that some time should be appoynted free fromal cares and busines in which wee should employ our selues wholly in soule and bodie about those things which doe make for the seruice of God Muscul in praecept 4. because in it as it is truely sayd Animum requirit non dimidiatum sed integrum God requireth not halfe but the whole soule and minde And that I might remember my former promise of being short in so large a matter wee may briefly consider the necessitie of continuing the Sabbath vnto all ages It is necessarie that a daye should be sanctified if wee remember that the Lord would haue Adam to sanctifie and keepe holie one seuerall day in the weeke by it selfe that by those holie meanes of Gods seruice whereof his soule did stand in neede as his bodie did of corporal food he might keepe himselfe in that perfect estate which he was placed in which he had also power to doe For though he was so glorious and excellent as he was and shined in all vertues of soule and bodie farre aboue the Sunne which he might haue possessed for euer yet so it was by Gods woÌ„derfull dispensation that there were notable meanes ordained for both without which they could not be and therefore as in respect of his bodie there was aboundance of pleasant fruit in the garden to eate of Gen. 2.9 so in regard of his soule there was the word of God euen the Commandements the perfect knowledge whereof he had the sacrament of his life alreadie receiued of God Gen. 1.26 and Coloss 3.10 compared together Gen. 2.9 and to bee continued by him the tree that was in the middest of the garden he was commanded to pray and giue thankes and there was the wonderfull excellent frame of the world to stirre him vp to these things So that as his bodily life â—ould not be preserued God ordayning it so without â—â—e vse of his creatures and therefore hee willed him to â—â—dresse the garden and keepe it in the sixe dayes Gen. 2.15 that it might yeeld those things vnto him So the life of God which was in him could not continue without those hoâ—y and spirituall meanes appointed for that purpose and â—herefore hee was commaunded to keepe holy the seuenth day verse .3 that in the more plentifull vse of all the meanes vpon that day he might both make a supply of that which could not be done on the other dayes and also thereby be continued in all strength to doe all other dueties the dayes following Now if Adam because hee might fall did stand in need of this day to preserue him from falling how much more we being so horribly fallen alreadie as wee bee doe stand in neede of it againe againe to bring our selues backe into that estate from whence we are fallen and as it were to recouer our first footing if it was needfull for Adam I say being nowe most perfect to haue a day allotted out vnto him by true sanctifying of which he might still abide in his perfection can we bee so froward to imagine that now it is not most needfull for vs being so
we haue washed our hands clean from the workes of our calling so that none of them do cleaue to our fingers that this were an acceptable obedience vnto God when in the meane season our mindes are as worldly as euer they were and our thoughts bee as fresh vpon them and our affections are raysed vp to as great delight in them as though wee were in the middest of them But as the whole lawe is spirituall so this commandement hath a spirituall trueth in it and contenteth not it selfe with an outward obedience but requireth the inward truth of the heart that as we make a shew of resting from earthly things so we should doe it indeede without the which the other is but a fruitlesse and idle ceremonie For seeing this is the very end of putting our selues apart from all worldly busines that our mindes might not be entangled with them which because they must needes be so long as wee are dealing about them such is our nature that we cannot doe things and haue no feeling of them as though we were a sleepe or in a traunce therefore doe we dispatch our hands of them that our mindes might not bee disturbed by them Seeing then this is the principall ende that wee aime at to vnburden our mindes of these earthly cares that we might bee more quicke and free in Gods worship wee must especially labour for it and not stay in these other which though they be great in themselues yet are they but helpes and furtherances vnto this in so much that if on the Sabbath we leaue all our worke at home and come neuer so farre from it to the Church yet if our mindes be working as it were because they are occupied about it and wee would bee working if wee might and if we might not be knowne and if wee might not be punished or blamed and our mindes haue carried vs this way that wee would gladly haue stollen a working cunningly as wee say if wee might not haue been spied all that we doe is but meere hypocrisie so farre are we from the true obedience of this commandement And this wee haue seene sufficiently proued heretofore that we therefore rest from all worldly things Vt paratiores promptiores ad cultum diuinum as sayth S. Augustine in that excellent sermon of his That we might be more readie fit for Gods seruice Agust de tēp serm 251. when there is nothing to encomber vs and wee leaue at that time terrenam sollicitudinem the care of earthly things that wee might the more easily attend vpon the word of God which we cannot if still our mindes haue these burthens vpon them and be not released from worldly thoughts which presse them downe from being lifted vp vnto that heauenly life Master Caluin in his Sermons vpon Deut. giueth this reason why Christians should not goe to lawe vpon the Sabbath Caluin vpon Deut. 5. Ser. 39. Because vpon that day euery man ought to withdraw himselfe to Godward to minde his works that we may all of vs be prouoked to serue and honour him And afterwards addeth Common meetings are made that mē might heare the common doctrine of saluation and it is good reason that on the Sabbath day all other cares and thoughts should be layd aside And in another Sermon he sayth For we must rest Idem serm 34. and how rest forsooth wee must abide still and quiet our thought must not stirre to wander and deuise this and that Gualt in Act 13. Homil 88. For as Master Gualter sayth God doth therfore call the Sabbath his day that wee might knowe when that day is Ab omnibus alijs curis studijs abstinendum est that wee ought to abstaine from all other cares and dueties According vnto which exquisite rule if we doe measure out the obedience of all men we shall easily see how short they are of that perfect righteousnes which is here required and that many shall bee euen then found breakers of this commandement when they did most of all presume of the keeping of it and were puffed vp with a speciall pride for it For let vs graunt it vnto them which it may bee is true that they haue borne themselues in an euen and ciuill course not breaking out into any open contempt or wilfull and grosse breach of this Commandement yet if they will call themselues before Gods iudgement seate they shall find that many of these times they had a good desire to worke and would faine haue been at it if they might haue been couered and as wee say their fingers did tickle at it which as it hath been true at other times so most of all when as wee imagined that we might haue gained something if we would haue wrought and our ceasing from it was something vnprofitable vnto vs as in the time of any common Fayres or in the dayes of haruest of whom the Prophet Amos iustly complaineth speaking in their person Amos. 8.5 When will this new moone be gone that we may sell corne and the Sabbath that we may set forth wheate But if we iudge this doctrine too seuere and we cannot yeeld vnto it let vs compare this Commandement with the other which bee of the like nature with it and it may be they will perswade vs and leade vs into the trueth of it In the second Commandement we know that not only the making and worshipping of Images is forbidden but also to set vp an Idoll in our heart and to wish that we had it and to bee desirous to returne vnto Poperie liking of those times better then of this time of the Gospell and to be gaping after the Masse so that we are readie to imbrace it if it were thrust vpon vs againe and we could be very well contented with it so that we want but the oportunitie to furnish a Masse So in this not onely the bodily labour is forbidden which the lawes of men may prouide for but also the cogitations and desires of the minde towards them which none is able to meete with but the Lord that this law might bee like vnto himselfe And seeing that as our Sauiour Christ expoundeth the law he that is angrie with his brother vnadauisedly is guiltie of the law of murther Matth. 5.22 vers 28. And whosoeuer looketh on a woman to lust after her hath committed adulterie alreadie with her in his hearte why should we not say that hee that looketh on his busines with a mind desirous to bee occupied about them hath broken the commaundement of resting alreadie in his heart vnlesse he will make the one vnlike the other and to bee as it were of another broode For is not this that dignitie and preferment which wee giue to all the whole lawe of God aboue all the lawes of men that as they doe behold but the words and works of men therefore their lawes can forbid and punish sinne but when it thus breaketh out bewrayeth
our selues from the Church without any iust cause or by not seeking to the Prophets to teach vs when wee had not them at home and which doe so continuallie see our brethren in many places for want of teaching willingly to breake this law and which must needes foresee ours and their posteritie to fall into the same sinne nay to continue and dye in it vnles by establishing a preaching ministrie euery where which all are commanded publikely to pray the disease be now cured and so to be preuented in time to come In our English Letanie And if this be the estate of the poore people The ministers that cannot or wil not preach are special causes of vnhallowing this day that haue not the preaching of the word among thē that by breaking the Sabbath continually they must needes prouoke the most patient Lordes wrath at the last and endanger their owne soules health what can bee saide or thought sufficiently and answerably vnto the sinne of them who being called the ministers of God as they that should be the chiefe in his seruice and goe before others in it by preaching vnto them are able and willing to do nothing lesse in the world then that For partlie they are ignorant and cannot doe it partlie they are giuen to ease and will not doe it and partly they haue so many charges to looke vnto that they know not where to begin to doe it And so doe not onely vnhallow euery Sabbath daye that the liue and doe bestow no daye in the weeke so ill as that which they should bestow best of all because they neglect that which God requireth most of all at their hands but also are the onely chiefe causes euerie where of vnhallowing the Sabbath and doe compell the people to breake it whether they will or no which sinne is yet so much the greater in them because it is not accounted of and so there is no care to amend it But let them bee assured that all the charges giuen concerning the sanctifying of the Sabbath in the scripture must bee double charged vpon them for themselues their people and looke how earnestlie this is by the Lord commanded so seuerely will it one day bee required at their hands when they shall haue no bodie to speake for them nay they shall pleade against themselues and better were it for them a thousand times to begge in the meane season then to eate vp and to liue vpon as it were their owne sinnes and the sinnes of their people and to carry about with them their owne bayne not by slipping into of humaine frailty but stubbornely falling into and more wilfullie lying in so manifest a breach of so great a commandement and that in the highest poynte of it Psalm 95.7.8 2. Thes 2.10.11 Therefore to daye if we will heare Gods voyce let vs not harden our hearts against it but let vs receiue the trueth in loue least he giue vs vp to strong illusions effectuallie to be deceiued and to beleeue a lye and let vs confesse as the trueth is that the Lord would haue euerie Sabbath to bee sanctified by the Minister and the people and that in the Church he ought to preach the word and they to heare it euery Sabbath daye And though we bee not so grosselie blinded to imagine that it is not necessarie one whit vpon that day we must not also be deceiued to thinke that now and then is sufficient once a moneth or twise a quarter and so sometime both Minister and people should be exempted from it as though they could sanctifie the daye after some other manner And though I haue iustly stood vpon the preaching of the worde especially because it is the greatest parte of Gods seruice and yet that which is most neglected my meaning is not to exclude the other as though they appertained not vnto vs for it wholly and euery parte of it doth concerne vs and is to bee practised vpon this daye Therefore wee must also come to the reading of the worde We must be present also at the reading of the worde common prayer and administration of the Sacraments from the beginning to the ende and common prayer and receiue the Sacrament so oft as it is administred yea though we receiued it the Lords day immediatlie before and be present at the Baptisme of others For wee haue in the forenamed places seene all these practised together seeing they be parts of Gods publike worship we must leaue no holy worke of his vndone whereby the day might be sanctified vnto him So we must bee present at the whole action and continue at the diuine seruice from the beginning to the ending as it is prouided by the lawe of the realme which is grounded vpon Gods worde neither foreslowing to come at the beginning nor hastening to depart at the ending which is so much the more diligently to bee taken heede of on euery side because herein many doe offend carelesselie and yet the danger of it is very great Some vnder the pretence of comming to the Sermon tarrie at home a great part of the seruice and so neither are they at the confession of sinnes with Gods people nor are made partakers of the prayers of the Church for the forgiuenes of their sinnes neither doe euer heare much of the scripture read other vnder the colour of being at all these departe away before the blessing is pronounced vpon them and so many times lose the fruite of all as Iudas did or else tarie not the ministring of the Sacrament as though it were a thing impertinent vnto them Therefore it is in expresse wordes set downe by the Prophet Ezekiel cap. 46. Where hee speaketh of Gods worship vpon the Sabbath daye that the prince shall be in the temple in the middest of the people he shall goe in Ezek. 46.10 when they goe in and when they goe forth they shall goe forth together where we see he requireth that all should be present from the beginning to the ending euen the very chiefest in euery congregation as well as the meanest and no priuiledge is to be giuen to any one more then to another for comming vnto abiding at and departing from the seruice of GOD which concerneth them all like in the whole and in euery parte of it then the which nothing can be spoken more truely nor more plainely which the Prophet Dauid as he knew very well so laboured to perswade the people of it Psalm 84.10 when in the Psal 84. He accounteth the dore keepers of Gods house blessed who were first and last in the temple so partakers of the whole worship Wherefore whensoeuer wee doe voluntarilie bereaue our selues of any part of the publike Ministerie we cannot sanctifie the daye so in euery portion of Gods worke as he would haue vs to doe Hereunto it seemeth they had respect in that councell Concil Malisgon 2. cap. 1. wherein they say Si quis whosoeuer
man either can say do thing at all or that which hee doth shall bee very colde and vnprofitable and it may easily bee perceiued that it commeth but from the teeth outward as we say neither hath it that power of the spirite which ought to bee and no doubt is in the communication of many of Gods children And here is that common prouerbe verified that our Sauiour Christ alledgeth in the Gospell Math. 12 34. Out of the aboundance of the heart the mouth speaketh men are not most vsually speaking of that which they know best but vpon which their heart is most set and they take greatest pleasure in or are most afraid of c. Then if wee will by this most certaine rule of truth measure what is in the hearts of men and how they are there mooued at the hearing and reading of the worde either one way or other we shall find that the most part of men if they bee not voyde of the knowledge of it altogether yet they haue no sence or feeling of it in their hearts neither doth it affect them one whit but are benummed as it were that waye seeing that they are no more often in speaking of it And let vs cease maruailing why they are so prodigall of their tongue in all other matters and in these are more niggardly and sparing of it then they should seeing that they are so stuffed with the one but they like vnto vessels filled with new wine which will breake if they haue no vent and of the other they haue so little or rather nothing in them at all that you can scarsely wring out any thing from them Which as it is a great sinne in men an especial neglecting of a notable part of Gods worship vpon this holy day What fruit we might get by such conferences and what we lose by neglecting thē so it is most assuredly a cause why all that which they haue receiued in the publike ministerie is either so soone lost or remayneth so vprofitably with them For what if men heare and read neuer so diligently if he neuer speak of it afterwardes is it possible that he should remember it so fruitefully in time to come as otherwise he might Doth not experience teach all men that those schollers are like to proue best learned which will conferre one with another about that which the master hath read vnto them before And they that doe studie hard thēselues if they doe not conferre with others besides that they shal stick fast many times can goe no further whereas they might be holpen out by others euē that also which they haue gotten cannot bee so deepelie setled in them as otherwise it might So it must needes bee that if wee talke not of the Scriptures wee shall forget much of that which we haue learned neither shall we be so profitable vnto others as the Lord would haue vs. There bee many that complaine they haue ill memories and when they bee iustly founde faulte with for not profiting as they should say they cannot remember it and it is true but in the meane season they marke not how the fault is in themselues that they might amend it for they are not carefull to speak of that which they haue heard and so to remember it to themselues and others but as soone as they are out of the Church doores they fall into other matters and so put the other cleane out especiallie when they continue in the former the rest of the daye and will not giue that time vnto these that they should For presuppose they haue the best memories in the world yet hearing a strange thing if they will neuer tell it vnto others or make reporte of it any more how can they long remember it Nay must they not needes soone forget it On the contrarie we shall finde it to be most true by sufficient trial that they which haue but weake naturall giftes yet through age all are now more weakened and decayed shall notwithstanding be able to tell you along tale with all the circumstances of time place persons c. which they neuer heard but once in their liues and that it may be twentie or fortie yeares since but of the stories of the Bible which they haue that very day read and besides haue heard them twentie times before they shall bee able to say very little or nothing to the purpose And what can we iudge to be the cause of this but that they haue told the one so many times to their neighbours and haue gone it ouer and ouer againe which maketh them so cunning in it and of the other they haue scarce once opened their mouthes to speake and therfore all is so cleane forgotten Thus men may complaine as long as they wil make excuses to blinde the eyes of others and to deceiue their owne hearts but God is not deceiued who seeth the fruitelesse talking vnnecessarie iangling about al other matters euen vpon his own holy day when they haue said little or nothing of those which did most of all concerne them Therefore let vs vnfainedly sorrowfull that wee haue not heretofore so carefullie sanctified the Lords day in this part of his worship as he required of vs and let vs confesse that we haue been iustly punished therein that we haue lost a great part of that fruite which otherwise we might haue reaped our selues from Gods worship and bestowed vpon others let vs hereafter be more carefull to spend some part of the daye in such holy conferences as maybe profitable both to our selues and we discharged of our dueties to God thereby And whereas wee haue a thousand things within vs and without vs to hinder vs from it let vs cast them away and seeing the duetie is so necessarie the commoditie thereof so great also let vs endeauour our selues and call vpon others most earnestly to performe it Some are ashamed to talke of the Scriptures For why should wee bee ashamed of it And seeing that the shame of the worlde hath not kept vs heretofore from vngodly communications vnto which shame iustly belongth why should it hold vs back from all christian conferences of which we shal neuer haue cause to be ashamed Nay why should wee not haue our mouthes filled full of all good words out eares open to heare them from others that it might appeare wee are now ashamed that wee haue spent so much heretofore in speaking and hearing those things whereof there came nothing but hurt to our selues and others And that wee may not bee so ignorant as to imagine Others thinke that it belongs onely to the Minister and not to the common people that to conferre of the Scriptures is proper to the ministers and not belonging to the common people which once to dreame of is a thing more meete for the darke night of poperie wherein it was defended them of the midday of the Gospel which doth so manifestlie gainesay