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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00639	A defence of the reasons of the counter-poyson, for maintenance of the eldership against an aunsvvere made to them by Doctor Copequot, in a publike sermon at Pawles Crosse, vpon Psal. 84. 1584. VVherein also according to his demaunde is proued syllogisticallie for the learned, and plainlie for all men, the perpetuitie of the elders office in the church.	Fenner, Dudley, 1558?-1587, attributed name.; Stoughton, William, fl. 1584, attributed name.; Jacob, Henry, 1563-1624, attributed name.	1586 (1586)	STC 10772; ESTC S112582	18,117	32

accusations their iust rebuke their carefull ordination are set downe as common to both sortes though as in the first of honor so in the rest the teaching Elders are especially to bee regarded Lastly they can finde no cōmandement reason or other groūd in the scripture why the Pastor in his place shuld be perpetual but we will bring the like for the Elder in his One is more necessarie wee graunt but not more perpetuall then another as the eye or the tongue or the hand is more necessarie thē the foote the right ones more then the left yet alike ordinarie perpetual These are our reasons to proue thē perpetual which being set down for the vnlearned more grosely we will also set thē down with some other in syllogismes that he may the better deale with them out of Rom. 12. No mēbers of Christes body hauing actions for the profit of the whole may be thrust out or put to an ende by any humane authoritie The Elders and Deacons are such members Rom. 12.4 8. Ergo Al offices whose giftes and proper actions are ordinarie and of perpetuall vse they are perpetuall The offices of Elders Deacons ar such as whose giftes of abilitie to gouerne distribut actions of distribution and gouernement are perpetuall by their owne graunt Ergo They are offices perpetual Out of the 1. Cor. 12.28 No offices whiche God hath once set in his Church may be put to an ende by humane authoritie But the offices of Elders Deacons haue bin once set in the Church by God Ergo they may not bee putt to an ende and consequently are perpetuall Whatsoeuer offices haue the same cause of continuance are alike perpetuall though not alike excellent The office of teachers of church gouernors Deacons haue the same cause as the ordināce of god the cōtinuāce of their gifts of power of the church to cal thē 1. Cor. 12 Rō 12. Ergo they are alike perpetuall Whatsoeuer haue the like cause of ceasing and remayninge the cause of remayning being continued they remayne as the cause being ceased they cease But the offices of Church gouernors Deacons with the offices of Apostles workers of miracles haue the like cause of ceasing remaining to Wit the wil ordināce of God in continuing the giftes and the ordinarie and mediat calling of the Church for the one and his will in withholding the extraordinarie giftes and immediat calling of the other Ergo they do by the like cause remaine that the other are takē away Whatsoeuer haue the same general cōmādement and rules of examination traill ordination abdication honor reprose without speciall exemptiō for any are alike perpetual But the offices of teaching and vnteaching Elders and of Deacons haue the same generall commandement c. 1. Ti. 5.3 10. 1. Tim. 5.17.18 c. Ergo they are alike perpetuall Whatsoeuer offices are necessarie in euerie cōgregation for Discipline after the seconde priuate admonition they are perpetuall otherwise the remedie Christ hath appointed for sinners is not perpetuall But an assemblie of Gouernours in expresse wordes of Christ are necessarie in euery cōgregation for Discipline after the seconde priuat admonition Mat. 18.17 Ergo such an assemblie is perpetuall Whatsoeuer offices were ordeined for ordinarie and perpetuall gouernement of the Church vnder the lawe hauing continued frō Moses to Christ haue as the other offices of teaching exhorting bin newly increased and augmented by Christe to the Church vnder the Gospell those are perpetuall because there can be no cause so great found of altering offices of ordinarie giftes and vse since Christ as was betwene Christ and Moses But the office of gouerning Elders adioyned to Teachers and exhorters are such Ergo the assumption is proued by these places Leuit. 4.13 14 15. Where the Elders as bearing the person and sins of the whole congregation are distinguished from the Priest the Magistrate Iere. 19.1 Where the ciuill and ecclesiasticall Elders are distinguished 2. Chron. 19.8.11 Where for the matters of God to the Priestes and teaching Leuites are adioyned Elders Hesr 10.8 Where the counsell of the Elders for excommunication is ioyned though distinguished from it with the counsell and decree of the Princes touching confiscation of goods Nehem. 8.5.8 Where the Elders in gouerning the Assemblie are distinguished from the Priestes and teachinge Leuites For counsell they are adioyned euen with the Prophetes 2. Reg. 6.32 Out of the newe Testament the places are pregnant and many Act. 4.5 6.12 5.21 Act. 13 15. 18.8 So that this proueth the ordinance and continuance of them from Moses to Christ That Christ cōtinued them and augmented them with giftes as he did the offices of teaching and exhortinge the place of Mat. 18. Tell the assembly and if he heare no● it lette him bee a Heathen and publicane doth proue it for by vsing expresse wordes proper to that order of theirs hee doeth manifestly establishe it The places whiche haue proued them ordeyned in the Church proue this point also Lastly them selues graunt Christe ordeyned such only they denie them to be perpetuall Nowe if they demande humane witnes what can they haue more cleare then that Ignatius who as they say was S. Ihons Scoller writing to seuen Churches in euerie Epistle speaking only of such offices as were ordinarie and perpetuall Bishopps Elders and Deacons doeth say as hath bin alledged that No Church can be without her Eldership And least any man should say he ment teaching Elders Lette them marke that hee defineth their office to be a Senate of Counselers and assistants to the Bishoppe in euery Church ouer which Bishop he acknowledgeth no Church-officer but Christ without which Bishop it is not lawfull to administer the Communion Baptisme or performe any action in the Assemblie His wordes are these· What is the Eldership but a holy Senat the Counsellers and assistantes of the Bishop And a little before The Elders are as the Senat of God and the hande and sinewe of the Apostles of Christ without these the elect Church is not no Congregation of Saintes without these Epist 2. ad Tralles Here the office is defined as consisting onely in gouernement That in the Sacramentes they might only assist the Bishop and not administer them or doo any publike action is manifest by these wordes It is not lawfull with out a Bishop eyther to Baptize or to offer or to prepare the offring in the Communion or perfect the gifte or distribution but that which seemeth good to him according to the good pleasure of God that what soeuer you doo may be safe and sure Ignat. Epist 2. ad Smyrnaeos and in the same Epistle Therefore let all things be done of you according to good order in Christ Let the laye men be subiect to the Deacons the Deacons to the Elders the Elders to the Bishop the Bishop to Christ as he to his Father In the time of Cyprian they remayned Ambrose when they

M. Gualter sayth That there are certaine which would erect a presbiterie they must proue they haue the same giftes as the presbiterie had then Prophesie working of miracles and other giftes written in 1. Cor. Cha. 12. They that do these things are thought to trouble the order of the Church of God and to bring in contention the ciuill Magistrates went to get vnto them selues ecclesiasticall authoritie but this turned into popishe tyrannie There was a little booke printed in the yeare of our Lord 1558. that is called The admonition of Englande and Scotlande you shall finde as much there And if it do● please you agayne to looke into the conclusions of that booke ye shall finde that there is one whiche doeth conclude heauier against Englande then doeth Doctor Sanders The defence THE vvhole vvhich he speaketh of Discipline consisteth in two pointes The one against vs the other A defence of him selfe Where the one is not so false and friuoulouse but the other is as vayne and feeble To begin lett vs see howe he maketh vs charge the Church then his Defence he maketh for it Hee layeth to our charge that we make the Church of Englande but a church secundum quid after a sorte Where that he slaundereth vs in saying we slaūder the Church we proue it by double witnes on our part our wordes and deedes on his part by his owne allegation in this place For our wordes our preaching and writings haue alwayes witnes●ed that we holde the Churche for a true Churche of Christ from which no member may separate him selfe although he must disallowe the wantes in her We haue alwayes when subscription was vrged bin readie to subscribe to the Article of her Maiesties authoritie and to the substance of doctrine in as large a manner as the Statut in that behalfe required This wee haue declared by protestation and by writing not onely to them but to the most honourable Senate of her most Excellent Maiesties priuie Counsell Wee haue by writinge defended the cause of the Church and our Prince as much as they that we say no more From our actions howe many Demonstrations might bee broght to approue our right judgement reuerend account and sincere affection toward the Church of Englande Haue we not yea when we were vniustly against all law of God and man depriued for not subscribing adioyned our selues to the Church in all the actions of the ministerie of the word preached of prayer of the Sacraments Haue we not by perswasions continued many in the bosome of the church yea whē through weaknes because of many abuses they would haue departed Haue wee sought redresse by any other meanes thē by hūble supplication towards our superiours according to dutie Thus our actions approue vs to the church His accusation hath bin heard let vs heare also his witnes which as we said ouerthroweth his accusation He maketh vs to say that as a citie can not stande without walles no more cā a church without Discipline We replie there was neuer any that denied a citie with out a wall to be a citie an orched without defēce to be an orchard a cornefielde without a hedge to be a cornefielde Neither will any manne forsake his citie cast away his corne destroy his vineyard for lacke of a defence Neuerthelesse the wante of these things must be cōplained of in time Behold how his own witnes speaketh for vs. We haue seen how he faineth vs to charge the church mark how wel he defendeth her What maner of defence doth he make not with the Word but with 2. sentences of M. Gualter Is M. Gualter a more holy learned ancient Father then Peter Martir Viret Caluin Beza Bullinger and such other Who by preaching writing other good meanes haue mainteined this cause We acknoledge Gualter to be a shining starr but we make not his glorie like vnto the glorie of God in all those men Howbeit let the strength of his light shine out and it shall not hurt vs but melt away his assertion as waxe and the Bishops authoritie which he maintaineth as pitche For want of Discipline saith he in the first place no man ought to departe from the Churche we confesse it allowe it subscribe vnto it What is the secōd voyce I thinke that the same forme can not be appointed in all nations Lo it is a thought no demonstration Wil you allow his iudgement in this M. Copquot Dare you doo it Shall sweete and sower come out of your mouth in one sermon Haue you not twise or thrise in this sermon made Discipline a note of the Churche in these wordes The notes of the Church are three the first The word of God truly preached The second The right administraetion of the Sacraments The last True Discipline And hauing alleadged Mat. 28.18.19 you say By whiche place of Scripture we may easilie perceiue that these are the true tokens of the Church where the worde is preached The Sacramentes truly ministred and where is true Discipline Now if Discipline be one note of the Church shal it not be the same in all places as touching the substance as is the doctrine Shall there not be a certaine forme of it as S. Paule saith there is of the doctrine your first marke Againe how wil these wordes of Matthew Goe teache all nations baptisinge them that beleeue and teache them to obserue all thinges which I haue commaunded you proue your Diuisions Is it not because all men must not onely be taught and beleeue the doctrine as the first and principal marke nor onely be baptized and vse the Sacraments which is the secōd but also must be taught to obserue all constitutions for elections abdications for the essentiall difference of offices for the censures and spirituall corrections which you call true Discipline the thirde marke Howe then is not this commanded Discipline certaine in nature and forme And is it not cōmanded to al that beleeue and are baptized What thē shall M. Gualters sentence stand yours fall After you haue seene this disagrement of M. Gualter with him selfe beholde how he disagreeth in this sentence with the Bishops and orders which you maintaine In his cōmentarie on the 1. Cor. 5 where he hath the verie wordes you alledge hee saieth That the Ministers haue no Discipline further then rebukes by worde That there must be no Ecclesiasticall suspension from the Sacraments No excommunication Finallie there must be no Discipline but ciuill at the appointement af the Magistrate and that by ciuill persons Will the Bishops allowe this that by the worde of God Ecclesiasticall Gouuernours haue no authoritie to suspende to excommunicate Will our lawes will the Articles of the Conuocation house will the booke of ordayning Bishops Priestes and Deacons stand with this Thus Gualters breathe poysoneth and choketh the Bishops sweete and pure Gouuernement Thus farre his accusation His answere to our reasons followe Where firste I pray the Reader to consider

Secondlie seeing he doeth by the seconde parte confute those who sayde there is no neede of doctrine he sheweth that although some are to gouerne onely yet some which must haue great honour must teache also Yea if he had vnderstoode your sense of this place he would haue saide vpon the first part of the verse All must teache well therefore there is neede of doctrine in euerie place this argument could not haue bin left out and had bin more necessarie if he had seene that to be the meaning of the Apostle Lastlie in confutinge by this reason their negligence because they must labor in the worde and not with yours because they must labour more then others he sheweth your interpretation neuer came in his minde Thus three of his witnesses haue done him much more harme then good What sayeth the last Ambrose sayeth Presbiters .i. Elders and those whiche gouuerne well both in life and doctrine deserue double honour of those who are vnder them Is this to proue that Ambrose vnderstandeth the place of Preachers only when besides those which gouerne both in life doctrine he speaketh of Elders and Auncientes If you wil say that and doeth not here couple diuers thinges but interpret only what reason haue you to proue it Seeing he doeth alledge the texte expressely as we doo What goeth before what followeth after to proue it Nay in the last wordes he would then haue saide They deserue double honour of those whom they teache but because hee woulde make it generall to both hee sayeth of those that are vnder them which may haue relation to both sortes of Elders If Ambrose had misliked this office or not counted it perpetual you had had some reason to interprete Et and by these words that is But seeing he calleth for it and cōplaineth for the decay of it as we doo seeing he proueth it by the same places wee doo his interpretation hath no coulor to mainteine it self The first is manifest by his wordes on 1. Tim. 5. Vnde Synagoga postea Ecclesia seniores habuit quorum sine consilio nihil agebatur in Ecclesia Quod qua negligētia absoleuerit nescio nisi fortè Doctorum desidia aut magis superbia dum soli volunt aliquid videri that is Whence also the Synagogue and after the Church had Elders without whose counsell nothinge was done in the Church which by what negligēce it is worne out of vse I knowe not vnlesse perhaps by the slothe of the Teachers or rather their pride whilest they alone will seeme to be somewhat The second is manifest by his interpretation of the 1. Cor. 12. which we alledge Hee hath set in his Church gouernors of which wordes his whole interpretation after he had spoken vppon the former wordes of the Teachers is Sunt gubernatores qui spiritualibus retinaculis hominibus documēto sunt There are also gouernors which with spirituall bridles order mē Where in saying there are also he sheweth besides the teachers there are also rulers and such as rule with spirituall bridles not with the ciuill sworde Thus the Fathers are heauie friendes to this interpretation It may be notwithstanding he can so confute our reason brought against his misinterpretatiō as we must of force yeelde it into his handes For triall sake therefore we come to his answere Wherein obserue two faultes whiche are generall then you may the better deale with the particular deceites of his answere The one is that he cleane passeth by one principall reason which is made against him and it is this If the Apostle had ment to haue made two sortes of Preachers hee should haue saide They which rule well in worde and doctrine are worthie of double honor especiallie those which labor in it or labor more th●n others but the Apostle hath no wordes nor circumstance to make the word doctrine cōmon to both For by what law of interpretation will you doo it Will you interprete Ruling by teaching gouernement by doctrine One diuers thing by another Is that to interprete or to confounde An other faulte is that hee repeateth the fourth reason but maketh no aunswere at all vnto it The cause peraduenture is for that it was concluded in a connexiue syllogisme not a simple or ●ategoricall I will therefore doo so much for the author or rather him as turn it to his liking Thus What soeuer is a common duetie of all Elders that can not be assigned by the Apostle as a proper cause of an especiall honor in some sorte of good Preachers But Copiazein to take great paynes in their office c. is a common dutie to all Elders 1. Thes 5.12 Heb. 1● 17. Ergo Copiazein to take great paynes can not be assigned of the Apostle as a cause of especiall honor in some sorte of preachers We will nowe expect his answere although without cauill he can hardly answere it Thus we haue beheld the common vertues of his aunswere let vs looke into the proper strength in the particulars To the second reason his answere is that is this interpretation they doo nothing lesse then make the Apostle go backward and not forwarde For this is our meaning which we giue saith he That they whiche labour are worthie of double honour they which do● not are worthie of none A sounde answere which is contrarie to him selfe and toucheth not the force of that obiected against him Shewe the firste It is manifest by that which after he saith that this place is ment of suche as preache well and of some that in preaching well take more labor then other Here he vnderstādeth it of those which take any paynes and setteth them against those whiche take none So he maketh the highest degree of honor due to that which if it be not done he saith is worthy of no honor How cā that deserue or haue an excelencie of honor which is cōmon to all that may haue any honor in their office Besides this cōtradictiō which is euident in his owne words he toucheth not the force of the obiectiō The obiectiō is Whatsoeuer sense maketh the Apostle in the second member of the verse giue more to the part then in the first to the whole maketh him go backward nor forward in his word especially But this sense of theirs maketh the Apostle giue more to him that laboreth in preaching which is but a parte then to him which doth it wel which is to do it with great paynes puritie wisdom zeale power soundnes fitnes many other things besides labor Therefore this sense maketh him goe backewarde not forwarde in his worde especially This reason is playne What saith the answer Doth it distinguish No. Doth it denie the first part No. What then It denieth the conclusion against all rule of reason Yet by what reason doth he denie it By giuing an interpretatiō which doeth not make either two sortes of Elders or of sincere preachers but only two sortes of preachers one good

were fallen away doeth complayne of it and doeth make the cause of their falling awaye not because they were not perpetual nor yet because they might not continue but the negligence and pride of the teachers Nowe that wee haue proued that hee required of the perpetuitie of these offices lett vs come to his reason why he denieth them to be perpetuall whiche is because wee can not firste proue the Elders to haue such giftes of prophecying dooing miracles c. But wee bidde him proue firste this strange and monstrouse assertion that it is necessarie for vs to proue it Secondly we will shew him the vanitie and detestable absurdities which folow this his demande The vanitie may appeare by these reasons out of the text The gouernours and the gift of gouernement are as much distinguished frō Prophetes doers of miracles as they are from teachers therfore to require such necessarie for gouernement more then doctrine is to ouerthrowe the purpose of the Apostle which is to shew howe euery office hath his seueral proper gift Secondly if the vse of such giftes as he speaketh of be no part of gouernemēt what necessitie is there of thē in Elders as they are Elders Thirdly we demaūd of him whether he require these giftes in al Elders or in some in whom he doth require thē whether he would haue all those giftes to be in them or some only If he require them in all he must proue first that they were in al the Elders in the Apostles time which he shall do ad graecas kalendas that is neuer If he require all those giftes in any let him proue that any Elder was furnished with them al which he shal neuer do If some only let him shew whiche are necessarie and which not And let him out of the scripture proue his saying and we will yeelde Thus we haue seene the vanitie of the demande marke the absurdities following First that they make themselues wiser then the Apostle who requireth no more in the dutie of an Elder then to be ouer the flocke with diligence Rom. 12.5.6 Secondly they require more in the Elders thē the Apostle required in a teaching Elder or a Bishop when he giueth the rule of his examinatiō 1. Tim. 3. Thirdly they may by the same rule throw out teachers seeing in this place the Apostle giueth such giftes no more to the Elders then to the teachers especially this consequence is necessarie because the principall ende of those giftes being eyther to deliuer doctrine or giue credit to it is more necessarie for the teacher then the gouuernor Fourtly seeing they vnderstande by Elders those who preach and will haue none gouerning only it remaineth that by his reason we must first proue those giftes to remayne in them eare we can proue such to remayne Lastly seeinge these giftes were cōmon to priuate persons yea to women euen to all sortes of beleeuers we must first proue by their reason these giftes to remaine eare wee can proue there be any church or faithfull men in the world These are the detestable absurdities which followe vpon this reason of theirs wherby the answer to it is euidēt that the Apostle setteth down there both offices as Apostles Teachers Prophetes Elders Deacons and also some giftes which were cōmon to all as ornamentes to confirme for a time Christian Religion Now althogh these giftes are long since ceassed yet the offices may remayne without them especially the offices of teaching exhorting gouerning which are for their vse the giftes required in them perpetual euery part of which answere hath bin before cōfirmed in the particulars Hitherto he hath labored against the trueth to ouerthrowe it Nowe fearing that all the instrumentes he had would not throttle the cause so as she should no more open her mouth hee seeketh to disguise her with a slaunder Where we will first see what he bringeth then we will mainteyne the contrarie The summe of that he obiecteth is they which stande for Discipline are thought to bringe in contention and to vndermine the power of the Magi●trate In this accusation first you must well obserue hee doeth not nor dareth not say it is so but that it is thought so To which it may be answered that it is thought that the other side seeke to driue out the sufficient ministerie that they alone may reigne pille the people af her Maiestie abuse thē grind them without hauing any of their filthines discouered It is thought of some also that they make a way to Atheisme Poperie and all confusion whylest they thrust our so many worthie and paynfull laborers out of the L. Vineyard and bring in ignorant vngodly riotouse idle and couetous persons in their steede Nay some of these are not onely thought but manifestly by experience in manye places felt Secondly you may obserue howe the light of his conscience stroue with his affections against the cause His affection and desire was to disgrace the cause it self as preiudiciall to the peace of the Church and ciuill Magistrate Now When in his cōscience he found he could deduct no such thing out of the matter of Discipline hee turneth from the matter to the persons and sayth they are thought so to do Why doth he not shew who they be that so thinke of them vpon what groundes by what signes and tokens by what counselles writings examples or deedes they haue giuen likelihood of it If hee can neither conclude any suche matter out of the cause it self nor proue any thing against the persons which seeke it How Is it not the maintenance of a malitious slaunder We haue haue harde what he sayth will he adde no ground of it Yes An admonition to Scotlande printed An. 1558. cōteineth cōclusions as straunge against the Estate as D. Sanders that traytors booke doth What doth it Doeth it conteyne flat treason that the Prince by any Ecclesiasticall power may be deposed or resisted That the Queens most Excellent Maiestie is an heretike or receyueth not Discipline and thetefore must be excommunicated and after accounted no lawfull Queene Hath any fauouring Discipline writtē these things or the like If he can not shewe any such thing what is he but a Preacher of slaunders at Pawles Crosse The booke he speaketh of to my knowledge I haue not seene neyther knowe where to haue it Yet I assure my selfe he can bring foorth no suche conclusions from any which hath spokē or written for Discipline But be it that some one man had written without ground or reason contrarie to the scriptures shal that or any mannes abuse blot out the credit which so many Churches in France Scotlande Germanie the lowe Countries hath brought to it as finding it holy peaceable and no small pillar both of the peace of the Church and ciuill gouernement When we consider what inconueniences followe any matter we must not consider what some whiche hold the cause would haue but what the cause of his owne nature will inferre For as the good meaning of a good man will not make a perilouss cause safe so the ill meaning of a noughtie mā will not make a safe and iust cause dangerouse I maruaile what cause may be found out to make Discipline hurtfull to the common wealth or what reason why the Magistrates authoritie and it shoulde not dwell peaceably togither The Kings and Rulers of Israel found it not so The Romanes after them found it not so they being Heathen more curious to looke into suche matters then any more ielouse more politike most ielouse ouer the Iewes of all others because of the King which they looked for to come in worldlie glorie could neuer yet finde out any such suspition In all their times it was quietly practised The Kings and Princes both Protestant which haue allowed it and popish as in France which haue permitted it they haue founde no such thing in it For the seconde point By what reason should the Magistrats authoritie be at such enimitie with Discipline or discipline with it Is it because the Magistrat will or can doo that which the Elders doe or the Elders will or can doe that which he doth Will the Magistrat watche ouer particular flockes admonishe euery sinner they finde out followe menne by spirituall meanes till they bring them to repentance will they them selues execute the spirituall censures of suspentiō excommunication and such like Is this his office or can his conscience beare this burthen Doeth the Elders meddle with any ciuill cause or vse anye oher meanes then which are spirituall Shall they doe things so closely that al their actes may not be seene of the Magistrate if he suspect any thinge Nay must not all thinges they doo come to open knowledge if they passe a priuate admonition Will they bring no good to the common wealthe meete with no seedes of sedition Shall they not be able to giue notice of the dispositions of al men Shall they not finde out Iesuites and all heretikes and bring them to light Shall not the smaler vices and sometimes foule ones also whiche the lawe nowe meddleth little with by this meanes bee cu●t off In deede then mens purses shoulde not bee picked as they are nowe Then so manye Veluet coates should not be maintayned by spiritual reuenewes But I will speake no more of these matters Only I conclude seeing men haue in the tyme of prosperitie more neede of admonition and wholsome Discipline seing the Eldership doth nothing which the Magistrat doeth nor can any way hurte him but he may see it better ordred then in persecution that as this order is necessarie alwayes so especially in the time of peace The Lord giue vs all to be of one minde to see the trueth and practise it Psal 80.14 Nehe. 1. 2. Tim. 1. Doctor Whitgift pag. 626. Cyprian lib. 3. Epist. 22 (a) Num. 27 Actes 20 Poimenes laon in the Poet. 1. Thes 5.12 2. Cor. 11.23 Ephe. 4.10 1 Cor. 1● 28 Mat. 28.19 ●ute th●sian proscem ze 〈…〉 oute d●chen epitilem Iames 5. Marke 16.17 Acte 2.16 17 18 19● Act. 21.8 1. Cor. 14.26.34 2. Chro. 19.11 Iere. 19.1 Hes 10.8 2. Reg. 6. 1. Sam. 30.27 28 29 30. Actes 4.5 6 12. 5.21 Act. 23.14.15.16 25 15.