for it and all kind of obscurity contrary to such an end But to conclude If Scriptur be indeed so clear and easy for each capacity to read out of them to cull his faith and by them to frame his religion as sectaries pretend and this be indeed the judgment of all reformers wherfore do they themselves so multiply their catechists interpretours and expositours theron to wt end is all their preaching and weekly teaching this if it be indeed to any end must needs be either to expound faith or promote good works if the faith be clear enough the expounding is in vain as for good works they be long ago exploded bannisht out of the land and the empty preaching for aught I know may go foot it after them for words are in vain that tend to no end In fine whence comes all these diversities of opinions amōgst us here in England about matters of faith and religion and so opposit one to another and yet all grounded upon Scriptur Is that way so uniform and easy that leads men so diversly Nor am I satisfied at all in hearing som answer as they do that this coms not of Scriptur but the disorder and mistakes of men so lōg as I see it may wthout the Churches help be so shreudly mistaken I have reason to suspect mistakes in my self too if I once lean upon mine own spirit and industry as others do being my self no better than my neighbours And therfore I am loth nay I shall never be perswaded to leav the secure footing I now hav in all tranquillity peace uniformity wth the Catholik body of Gods Church by the result of truth delivered us by antiquity consonant to Gods word both written and unwritten and run my self with the confusd rout of disagreeing sectaries upon the rock of the Bible so apt as it appears by the event to be mis-understood and and wrested awry that I am clear of the opinion that no man out of the Church of God nor nobody of meē besides the Church of God understands it right Nor shall I be so mad now in my old age to go to dig my self religion having so fair a one already stamped to my hands wch all the art of men and angels put together can never mend Put him in Bedlam that undertakes both labour and hazard for naught LA. Do you think Sr Harry ever to perswade me that reading the Gospell I do not sufficiently understand the story of Christ his birth and life death and passion resurrection and ascension I fear not to affirm that I understand it perfectly and by your favour as fully as is necessary I do also conceiv well enough nor is it hard so to do wt his doctrin and miracles conduced to mankind I am moved also wth the divine discours of Christ and his Apostles Every Sabboth-day I go to Church and hear the word of God preacht I cannot see wt is more to be done he that reads and hears and beleevs the word of life cannot miscarry VIC And I for my part understand all that ever I either read or hear Alas when I was a young girle I was even then so towardly that I could read the Scripture as I ran up and down the house according as it is written write the vision and make it plane upon Tables that he may run that readeth Hab. 2. My husband and I every Sabboth day go hand in hand to Church together like the beasts that went into the ark by two and by two the Male and his Female Gen. 7.2 Surely this is sufficient for the salvation of all flesh KN. Madam you have now toucht upon the main busines wherein all sectaries be most pittifully deluded If they do but go to Church and hear a Sermon each one according to his fansy their duty is done and all his safe I will not stand now to examine whether the preaching be orthodox or no. Be it what it will It will not serv the turn I have already to my ability declared that the reading of Scriptur is no sufficient means of finding out our faith tho so much as it is it doth all of it confirm and verify the Churches doctrin I shall now go forward and evince two truths more First that reading or preaching of Gods word or the hearing therof tho it be indeed Gods word and pure and orthodox is not the essentiall or cardinal work of Christian religion Secondly that a man may hear and read it all his life time and yet be lost at the end both for want of grace and truth Our Lord wrote nothing himself as all men know yet notwthstanding he would never have failed either to have done it himself or commanded others to have done it if reading or hearing had been the great work of his religion to be imposed upon mankind For reading you know and expounding of Scriptur presupposes writing and his great work had been no other than to see things written if our great work had been no other than to read or hear them The four Evangelists afterwards put together some few heads of our B. saviours life and doctrin haply to carry about wth them in their bosom and entertain their converts wthall But we do not read that our Lord gave them any command to do so And this is an argument in your principles that he gave them none at all And as he gave them no order to write so neither did the promise them any assistance in their writing for all the concurrence we find promised either them or their successours was onely for the pectorall custody of their traditions orall doctrine and Church government And therfor since you deny the constancy of Christs assistance in the continuall government of his Church internall beleef and externall doctrin unto wch that assistance was promist affirming that the Church of Christ as it is not in it self infallible so hath it gone astray both in practis and doctrin me thinks you might wth as much ease and indeed more plausibility deny the same concurrence to any of the Churches writings whereunto it was never promist at all nor the Scriptur or writing it self so much as commanded by him wthout whose order nothing of force or autority could be done Nor it is to be thought but that Peter James Andrew and others of the Apostles had been both as able and as willing to write Evangells as the other four wherof two of them were but disciples of a far inferiour rank to the Apostles and indeed but companions and attendants upon them as may be seen in the Acts. Nay if writing had been such a capitall work S. Peter would never have neglected to have writ a Gospell himself especially when S. Mark his pupil and companion wrote one But this is an argument they had some greater work in hand and more nearly enjoind than that was Nor can we find by any monument that any of the other ten Apostles who were sent severall waies
said and done wt is to be thought and beleevd wt is to be hoped and feard wt concerns God and his creaturs wt angels and men wt earth and heaven wt our creation and redemption wt the beginning and end of things First where is the order and method to find out these things You will find that the story and doctrinall part goes hand in hand together wch is not the ordinary way of teaching If I peruse the story of Gospell by it self I shall scarcely find it answerable to my expectation whiles I find mention onely of one howr of Christs birth and not a word more for twelv years together and then but one single action of his appearing in the publick Schools and not a word again of his whole life till almost twenty years after and then onely some works he did in publick for the space of about three years so his death wch is far less than I should expect or desire to know And the doctrine our Lord deliverd is no more of it set down than what he spake incidentally in fields and streets and publick places the three years space of his publik appearance and not a word of any thing he taught his Schollers or Disciples in particular on set purpose without reference to publick speeches which was without all doubt the main doctrin primarily intended both by the Maister his disciples and most copiously explicated Moreover those publick speeches of or Lord we have set down in Gospell they are deliverd us but under certain generall heads and brief notes wthout any order or connexion at all that can appear to any the subtillest wit that is Our Lords Sermon on the mount is the largest piece of doctrin we hav of his deliverd at one time and most heavenly and divine it is like its authour but he that reads the sift sixt and seaven Chapters of S. Mathew where t is set down shall desire connexion And indeed the holy Evangolists collecting their Gospels as brief memorialls did it wthout all doubt the best way And t is sufficient and far better than if all had been set down in that order and fulness of discours our Lord deliverd it For the few separated notions of Christian morality set down in Gospell wer enough to give testimony to the traditionall doctrine the Apostles had methodically received from their master for his Church Finally those speeches of our Lord recorded in Gospell be only some brief sentences and parables questions and replies to interrogatories wch be far short to a whol body of divinity tho abundantly enough for a Church in whos bowels the Messias would imprint his law and intire will It appears then both by the mingling of the story and dogm together by the few parcells of the history it self by the want of that method and connexion in the dogmaticall part wch our dull capacities require for learning and the omission of great many things we should need to be imformd in far more amply than we can find it set down in Scriptur concerning the use of Sacraments government of the Church and a thousand difficulties rising about the exercises of charity and faiths I say it appears by these and such like things that the Scripture of the New Testament was never pend on any purpose to teach us our religion but rather to confirm and ratify by incidentall passages therein such religion and doctrin as should be deliverd by the Church the prime and sole mistresse of faith after God and in place of him in all clearnes of methodical beleef and practise To you saith our Lord to his Apostles Luc. 8.10 it is given to known the mysteries of the Kingdom of heaven to others in parables that seeing they may see and not understand The Apostles and the Church derived from them were made acquainted wth the mysteries and secrets of Christian religion for their beleef and practise and the same Church clearly knows and understands them as the mysteries of her own profession and art wch she hath receivd and practisd from the beginning to this day But to others that be aliens and out of the Chuâ—ch it seems our Lord so orderd his speech that they should hear and yet not understand nor everfully perceiv his will till beleeving they were incorporated into his mysticall hody unto which alone all the mysteries of religion are delivered in perspicuity and clearnes This generall purpos and intention of penning the Gospell and other parts of the New Testament as short manuall notes for Christians within the Church or such as are to be congregated unto it from wch Churches hands they have both a larger explicit declaration of their faith and a full and ample practis thereof in her bosom must needs infer such an obscurity as shall obstruct all possibility out of the Church of God by this bare letter ever to arrive to a clear understanding of the waies of Christian Religion This is the first and great cause of that obscurity scripture carries with it unto such as come to seek their religion in a Book wch was never made to teach it nor written for such a propos The churches doctrin as it comes out of her lips that is the thing that converts nations and regenerats unto heavenly life and this written word is a good milk to nurs us up after we are regenerated wch made S. Peter to exhort Christians 1 Pet. as new born babes to desire that sincere milk of the word that they may grow by it 1. Pet. 2. But it is not the thing that givs us the first life Indeed the Scriptur does little or no good but as it is presented by the Church and received with her interpretation and practisd in her bosom wthout wch three things I wil be bold to say it is not the Word of God nor hath it any vertue at all The Ark of God so long as it was upheld by the Priests it comforted and sanctified them but touched or lookt into by others it destroyd them nor was it unto them an Ark of salvation but an offence and occasion of fall If we descend to particulars we shall espy reasons enough of obscurity such as will frustat all desire of any perspicuous discovery of faith to be made by any man wthout the churches help The very history doth afford disputs enough hardly to be answered by the learnedst of divines as they will easily grant that have examind them The Prophesies and mysteries of faith containd therein who is able to trace them And the morall or dogmaticall part tho it seem familiar yet hath it a profoundnesse beyond all human writting Indeed by this it is demonstrated to be the Word of God wch must needs be like himself unsearchable Out of the abundance ef the heart the mouth speaketh saith our Lord and where the heart is immense the word is also incomprehensible I doubt not but there be too many amongst our people in England who read the
they do at least and if they chance for formalitys sake to fall upon any practicall point to speak therof wth no purpos hope or intention of their practise For t is agreed on both sides both preacher people that such practis is popery and nothing requisit to salvation but onely to beleeve Hear a parable Two artificers had each of them an apprentis The first having delivered to his servant exactly all the rules of his art put him presently to work and practis by them assuring him that practis will better his knowledg wch the servant in all singlnesse of heart applying himself to labour according to the dictats of his rule advanced accordingly and so became eminent in the eyes of men and excceedingly beneficiall to the common wealth The other tradesman wth drew from the sight of his prentise all the particular rules and whole method of his art onely deliverd unto him in grosse som experiments and feats thereof by wch notwthstanding he could not perceiv at all either where to begin or how to go on nay he gave his servant one generall caution not to put his hands to any thing his duty being onely once a week to com and sit down before him and hear him discours of the usefulnes and benefit of his trade Onely beleeving in him his work is ended The prentise under such a teacher grew to be a great proficient in works and sentences but never put his hand to any thing either for his own credit or the benefit and service of mankind Nay he mockt at the other apprentis and cald him simple drudg The first of these artificers is the Catholik church the other is the Reformation Do you apply the rest The Catholik Religion is a noble a rational religion well beseeming a complete man to profess well beseeming the Son of God to plant The reformation a vain empty businesse befitting none to receive it but a company of cripples that have neither hands nor feet to use nor none to invent it but dawes and magpies It begins in teaching and ends in preaching Wo to you Pharisees saith our Lord for ye tith mint and rue and all manner of herbs and passe over judgment and justice and the love of God those ye ought to have done and not leave the other undone Luc. 11. Preaching if it be right and pious may be used nay when instructions advise and comfort is necessarily to be applied it ought to be done but the practise wherunton it tends this is not to be left undon The tithing of mint rue and cumin does but figur out under a tipe a consecrating unto God part of the good things we do enjoy from him by fasting almsdeeds and prayer that is to be done these not to be left undone Preaching puts in mind of the works of faith hope and charity that wher is need is to bee used these not to be neglected At one and the same time to preach good things in the pulpet and to cry down the same things by the rules of Reformation is to open a mans mouth and stop his wind pipe All your people go to your Churches wth such a prejudice against the customs of Catholik Church whence they are cut off by the reformation that altho the minister should chance wth singular zeal and eloquence to declaim against sin and cry up the exercises of Christianity yet the auditory is promoted nothing at all therby being aforehand prejudiced by the rules of reformation incorporated and naturalised in their spirit For who can take such words to heart or ever heed them effectually that shall firmly beleev that all we do or can do is sin and wt sin soever we commit we shall sure enough be saved if we do but beleev in Christ. People imbued wth these principles shall never by any Rhetorick either of man or angel be either affrighted from evill wordly pleasures and sin or perswaded to the laborious works of mortification and pennance The sowr grapes of Reformation have so set peoples teeth on edg that they cannot chew good mear T is in vain t is utterly in vain to bid dead men walk or exhort those to the works of life who by the poyson of reformation are made dead and sensles Preaching is to Catholiks a profitable and religious exercise to hereticks if it be orthodox t is a vain work if pseudodox t is a wicked work but to no people nor in no kind is it or can it be the onely work or sole Christian duty LA. Wt be those works Sr Harry you require over and above preaching KN. Even such as the Word of God it self requires The works of faith hope and charity and use of Sacraments prescribed in Gospell a serious and effectuall indeavour against sin according as sacred scriptur prescribes whose precepts must be heeded as obligatory and counsells respected as meritorious offerings We must both beleev in Christ as mediatour and beleev him too as our legislatour Both love him and observ his will and when we do fail reconcile our selves unto him by the means-himself hath ordayned captivating both our will and understanding to his pleasure who is our redeemer and maister and omnipotent Lord. To speak more particularly the works wch Catholiks by their faith are directed and exhorted unto be of two sorts personall and conventuall The personal works be first a constant obedience to the Church in all her dictamens of faith upon this great hinge hangs indeed all true and solid Christianity then an effectuall exercise of homage and piety to God of justice and charity towards our neighbour of sobriety and continence in our selves These things must be done he that does them best shall fare best for it The conventuall a reverent use of Sacraments and a presence at divine psalmody and Sermons according to our occasion and need But the great capitall conventuall work and worship is the venerable and blessed Sacrifice of the Altar every holiday solemnly exhibited every Christian stands obliged to be then present at it tho his devotion may find it each day of the week in our Catholik churches and many thousands of good people serv God every day in this holy rite But this is a free offering of their own not wthout great benefit and comfort to themselvs unto wch Holy church will not oblige This is that great work wch constitutes and essentiates Christian Religion By this it was perfected in its fundamentall worship and duty towards God long before our people had any Scripturs to read and by wch especially seconded wth its other Catholik appurtenancies it would still remain intire altho there were no Scriptures at all either to read or hear For Scriptur as it is expounded by Holy church or rather the traditional doctrin of the church whereof Scripture is a short and compendious coppy is to us Christians a light not to sit idle by but to work by This is the work wch the Disciples and
power and captivity offaith To conclud the word and will and works of God are absoluty superiour to every created thing and not to be alterd or innovated by man nor to receive either diminution or increas from him and consequently the religion he has reveald to the sons of men of his owne free love and bounty is to remain sacred and untoucht by any creatur how ever man may domineer over his owne inventions to perfect and mend them at his pleasur What is invented and made by man may by man be either betterd or made wors at his pleasur by what change he pleases But Gods works are altogether above his creaturs reach and his will is unch angable He made all things perfect and if he did not who is he can add to their perfection Children begot by men do by mans help and direction increas daily till they come to perfect age but Adam created imediatly by God was in all liklihood made at first in his full perfection and growth LA. I must Sr Harry cut of the thread of your discours that the Doctour who hath in civility forborne to interrupt you may have his time to speak VIC And indeed that is fulfild in me that is written I held my peace even from good things I was dumb wth silence and my heart was hot wthin me whils I stood musting the fire burned then spake I wth my tong Ps 39. MIN. Well Sr Harry this your discours is all good and orthodox but it maks so much to my purpos against your self that I could not my self have contrived a mor convenient battery against popery For if you consider right it rather confirms than destroys our reformations Religion is wthout all doubt above man and not subject to any vassalage of his fansy But you say wth all and that truly that what man does man may undo And ther 's the point Now popery in the pure and formall sens and acceptation of the word signifys onely that fardell of human additions superadded by the ignorance and superstâ—tion of men to the pure and sincer religion which the Lord taught us and is therfor a sacriledg not to be suffred in the Christian world but to be taken away and severd from the sincerity of divin truth like chaff from the corn so that our question is not whether you may add unto faith or we take from it wt is added or taken away being granted on both sides to be a part of faith and yet put in or out by our selvs for t is agreed upoÌ„ by us both that neither of thes things may be don without sacriledg But whether it be lawfull for us to reform or take away from the body of divin faith wt you hav impiously added thereunto of your own and obtrud upon us as divin revelation being indeed but human superstition This is the thing wch Luther and Calvin began to do and by other particular persons and parlaments is daily mor and more effected not only wthout sacriledg but wth much comendation of piety so that our reformations ar indeed diminishments not of Gods religion but of mans superstitions we take from the church not the stones or rafters but the rubbish mire and filth wch is brought in by slovenly autiquity even burdensom to the purity of faith Reforming religion we touch nothing at all we meddl wth nothing that is Gods but leaving al that untoucht we cast out the ordur of human traditions whereby the fincerity of faith was defaced and so we give to every one his own that wch in Cesars to to Cesar and that wch is Gods to God the legends of Damasus Gregory Anaclet and I know not who these being the dreams of his doating predecessors we cast forth to the Pope and popish to put up in their archivs the pure tabls of the law remaining in the ark of the Testament wth uswch being once happily purgd we purpos ever to conserv underfiled If it be a cursed thing to add unto the word of God as Papists hav don t is blessednes to tak it away again VIC I may say to thee sweet heart as David said to Abigail Blessed be the Lord wch sent the this day and blessed be thy advice and blessed be thou who hast kept me this day from shedding of blood For in very deed except thou hadst spoken this wise word wch shall suffice at this time I had brought a reason that had destroyd the Papists at a blow even every one of them that pisseth against the wall 1 King 25. KN. T is the good Dr agreed on all sides that nothing is to be added unto or taken from the word of God and our divine faith first delivered You say also that your reformations tak away continually some less som more but onely such things as be of human invention affirming this action not onely lawfull but comendabl This is the sum of your reply That the articles of Christian religion rejected by the reformation and by you called Popery be no human additions I should easily make it appear if I should run over the whole body of them and show from point to point that each parcell and particl thereof is equally ancient and divine wch would soon be evinced if the autority of those Scripturs you pretend to admit the joint acknowledgment and practis of all times and testimony of all antiquity both councells fathers and doctours and severall other monuments left in the Christian world which be greater than any we have to evince that William the Conquerour once raignd here in England may sufficiently prov them to be such But this cours I intend not to enter upon at least at this time becaus we ar but yet in generalls and besides this work is already done to my hands so magisterially solidly copiously by many renowned writers especially in the Latin tong that it were superfluous to insist theron had I either time or place or will to do it If you will not beleev them I have little hopes to prevail over so prodigious and obstinacy wch after such ample satisfaction given will say still that Catholik REligion so much as loos men listed 〈…〉 superstition and inventions of men I have morover one general ruâ—… 〈◊〉 I reserv for another discours to demoâ—â—â—…re that that Catholik faith you call popery â—s truly divine For if you do but read your own antiquities or the records of any other Christian kingdom you shall find that the conversion of our own and all other nations from idolatry and paganism was effected by that Catholik faith wch at one and the same time brought into the land both the news of Christ to the ear and the sight of the Crucifix to the eye both the necessity of faith and the merit of works both God in the fulnesse of time incarnat in the blessed virgin and incorporat really in the Eucharist both feast daies and lents both the popes supremacy and Priests power the news
Apostles fell upon imediately after the ascension of our Lord according as he had taught them to do at his passion where by word and action showing his Apostles the manner of that great work he added his charg Hoc facite This do ye For saith holy text Then returned they from Jerusalem and when they wer com into an upper room they all continued wth one accord in prayer and supplication wth the women and Mary the mother of Jesus Act. 1.12 The great work here was bowing of knees not squatting down in a pew supplication not exhortation praying not sermoning And the sweet penman of that story speaking of the presence of the other sex out of his peculiar devotion exprest by name Mary the mother of Jesus who wth her presence graced the first high mass of the Church in all angelicall purity And the church since that time had never high mass without her The sacred text insinuats that this great work held them no small time together by saying that they continued wth one accord therin T is likely they were constant and daily at it all the ten dayes between Ascension and Pentecost for they were comanded to keep together till they were endued wth power from on high Luc. 24.49 And in som one of those dayes probably after the sacred ceremony was ended S. Peter stood up and propounded to the body of the church an election of some one in place of Iudas that the sacred hierarchy might be made up against Pentecost when the holy Ghost was to descend upon them when indeed he did descend upon them all united wth one accord in the same exercise S. Peter declareing and defending the novelty of that strang infusion to such Iews and Gentils as came running in amongst them at the noys therof And as before Pentecost they Christians did constantly persever in that sacred solemnity so did they after the holy Ghosts descension wth exceeding chearfulnes and joy of heart persist therein much more The same holy pen sets forth this their Eucharisticall action both before and after Pentecost in most significant terms the words in originall Greek are more emphaticall than can be rendred in English Our Lord ascending saith the Euangelist lift up his hand blest his people who having worshipped him as he ascended returned back to Jerusalem wth great joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et erant omnino in sacro laudaÌ„tes benedicentes Deum Luk. 24.53 And they were wholly or altogether in the sacred action or sacrifice praising and blessing God I know Translatours read it thus They were continually in the Temple for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrum in his primary acceptance signifies the sacrifice and secondarily the place where it is performed or the temple and Catholiks may render it the temple because that sacred action renders the place where it is done a temple or sacred ground But that the word in this place must of it self signify the religious exercise liturgy of sacrifice of the primitive Christians and not the temple in that sense the word temple is commonly understood I am induced by three reasons to beleev First becaus the Christians had then no Church or Temple of their own as it is manifest and as for the temples or Synagogues of the Jews tho one or two of the Christians might upon som occasion go thither haply to inform the people that went in and out of the truth of the Messias and by some signe or miracle to testify his power as Peter and John heald a lame man at the Temple-gate Act. 3. Yet it is not to be thought that al the whole Flock and Congregations of Christians people would be permitted to take up those places day by day and to fulfill their Christian rites and ceremonies in the Jews Churches who lookt upon them all as apostats and excommunicated men and hated and persecuted them unto death And therfore when t is here and in other places of the Acts said that the Christians were wholly or altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sacâ—o this word in sacro cannot signify the place of worship as it is usually taken but the action or worship it self Secondly this wil yet more demonstrativly appear if we join the latter end of S. Lukes Gospell now mentiond wth the beginning of the Acts of the Apostles wherein the story is continued and more largly exprest For in the end of S. Lukes Gospell are compendiously set down the religious exercises of the Christians after our Lords ascension who are said to have come back to Jerusalem and there to be continually in sacro blessing God v. ult And in the beginning of the Acts the same thing is repeated again wth some addition and inlargment of the story the text saying that the Christians returning from the mount whence our Lord ascended unto Jerusalem they betook themselves in the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto a gallery or upper chamber to do their devotions where they all continued wth one accord in praiers Act. 1.12 This is spoken of the same people at the same time and in the same action And therfore they were not in the Temple as we commonly take the word temple to signify but in a gallery or upper-chamber of som house where mass or Christian liturgy was celebrated and yet they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sacro as S. Luke expresses it And men that are but meanly skild in Greek and Latin know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrum is a word of elegance wherby the sacred work of religioÌ„ is exprest to this day a Priest at mas is said to be in sacro or in sacris Thirdly the same holy Scripture expressing this Christian worship as it was don after Pentecost saith of the Christians that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sacro domi in this sacred action or sacrifice at home or in their own houses Act. 2.46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And day by day they strongly perseverd unanimously in sacro at their houses breaking the bread they received the food in exultation and singlenes of heart praising God having grace wth al people Act. 2.46 The whol Christian synaxy is here described both the sacrifice and communion the circumstance both of the place persons who were in sacro at their sacrifice and comunicated wth exultation in their own houses That his sacrum and fraction of bread was a high religious ceremony is apparent by the constant mention of it in such places of that book as do purposly treat of the religious exercises piety and devotioÌ„ of the primitiv Christians who are comended and described unto as persevering daily either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sacrifice or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in communion or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in breaking of bread praier supplication and the like As also for that the two Disciples travelling to Emaus wth whom our Lord joined himself in the way knew and discernd him 〈◊〉 〈◊〉 〈◊〉