Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	faith_n	righteousness_n	work_n	4,718	5	6.5009	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06347	An excellent and plaine discourse of the church, whereby the godlie may knowe and discerne the true Church, from the Romish Church, and all other false and counterfet churches, as well for matters of doctrine, as discipline, &c. Written in Frenche by M. Bartrand de Loque, a godlie minister of Dolphenine. And faithfully translated into English, by M.T.W. Seene and allowed; Traité de l'eglise. English	Loque, Bertrand de.; T. W. (Thomas Wilcox), 1549?-1608.	1582 (1582)	STC 16813; ESTC S103377	172,896	422

Churche although that poore people were deceaued by false Prophetes and carried away to another gospel contrarie vnto that which he had preached vnto them These places doe manifestlye declare that the Church is neuer so pure and perfect in this worlde but that it hath alwayes neede to bee more and more purged and sanctified Which thing Saint Paule sheweth yet more plainely and openly when hee writeth vnto the Thessalonians For hee calleth them the Church 1. Thes 1.1 1 Thes 5.23 and yet hee prayeth vnto God for them that he would sanctifie theÌ„ throughout True it is that the Nouatians Donatists and Anabaptistes who doe not agree with vs in this point are not without their replies For first they alleadge vnto vs that which S. Paule writeth vnto the Ephesians That Iesus Christ gaue himself for his church EPhe. 5.25 26. 27. that he might sanctifie it and cleanse it that he might make it vnto himselfe a glorious church not hauing spot or wrinckle but that it shoulde bee holy and without blame But wee want not an aunswere also Saint Paul considereth the Churche not in her selfe but in Iesus Christe her heade whiche shee taketh holde of by faith So shee is said to bee without wrinckle and vnblameable by reason not of her owne righteousnesse but of Iesus Christes righteousnesse whereof shee is made partaker because it pleaseth God to impute and reckon the same vnto her for whiche cause also it is in another place 1. Cor. 1.30 that Iesus Christe is made of God the father vnto vs wisedome righteousnesse sanctification and redemption Moreouer wee might saye that S. Paule speaketh of sanctification or holinesse promised and which is not yet full accomplished as though hee called and saide the Church to bee without spot not that it is so here below on the earth but bicause that one day it shall so bee aboue in heauen And after this sort Saint Augustine vnderstandeth it August lib. de nuptiis concupisc cap. 34. Iesus Christe saith hee cleanseth his Churche by the washing of Christians to make it vnto himselfe without spot or wrinckle not in this worlde but in the world to come They alleadge moreouer that whiche Saint Iohn saith 1. Iob. 3.6.9 Whosoeuer is borne of God sinneth not Whereunto I aunswere by a distinction Those that are borne of God that is to say the faithfull sinne not that is to say serue not sinne or rather sinne doth not raigne in them because they doe withdraw themselues as muche as they can or are inabled from sinne and with all their hearte giue them selues to holinesse of life that they may glorifie GOD. And in this sense Saint Iohn taketh it and speaketh it Again they that are borne of God sinne that is to say can not doe liue so holyly but that oftentimes they stumble fall into sinnes For although they bee sanctified yet for all that by reason of the reliques and remnauntes of nature corrupted whiche yet resteth and remaineth in them euery day they turne aside from the right way and sinne In this sense Saint Iohn ment not that which he saith that whosoeuer is born of God sinneth not for so he should speake against him selfe hauing before saide 1. Ioh. 1.8.10 If wee saye wee haue no sinne wee deceiue our selues and truth is not in vs yea wee make God a lyar and his worde is not in vs. So it is then that though there seeme to bee some contrarietie betweene those two to say that wee are sinners and sainctes bothe together yet all agreeth together very well for euerye man if wee consider him in his owne nature according to which he is called the childe of wrath hee is a sinner worthie of death and eternall damnation but if wee consider him in Iesus Christ as a Christian and faithfull man hee is holy so that he sinneth not that is to say serueth not sinne and his imperfections are hidden and couered because that they are not imputed vnto him and moreouer the Lorde Iesus maketh him partaker of his righteousnesse And so beeing a sinner in respect of his owne nature hee is notwithstanding reputed and accounted holy iust before God But that which we haue hitherto spoken toucheth or concerneth the members of the Church particularly Wee may also well say touching the Church considered in her owne bodie that it shall neuer here be purged from al filthinesses because that so long as shee shall bee on earth there shall bee in her wicked ones mingled with good ones Which thing Iesus Christ hath declared in the Gospel by two similitudes Mat. 13.24.25 c. In the first hee saith that the kingdome of heauen that is to say the Church is like vnto a man which sowed good seede in his fielde but while men slept there came his enemie and sowed tares amongest the wheate and went his way And when the blade was sprong vp and had brought foorth fruite then appeared the tares also Then came the seruaunts of the housholde and saide vnto him Master sowedst thou not c. And woulde presently haue gone and gathered them vp but the Lorde woulde not suffer them least while they went about to gather the tares they plucked vp also with them the wheate Therefore hee willed that they might both growe together vntill the haruest and in the time of haruest the reapers shall gather the tares and binde them in sheaues to burne them but they shall gather the good corne into the Lords barne Afterwards he expoundeth the saide similitude saying Hee that soweth the good seede is the sonne of man and the fielde is the worlde Mat. 13 3â— c. the good seede are the children of the kingdome the tares are the children of the wicked and the enemie that soweth them is the Diuell the haruest is the end of the world and the reapers be the angels As then saith he the tares are gathered and burned in the fire so shall it be in the end of the worlde The sonne of man shall send foorth his Angels and they shall gather out of his kingdome all things that offend and them which do iniquitie and shall cast them into a furnace of fire there shall be wayling gnashing of teeth Then shall the iust men shine as the Sunne in the kingdome of their father In the seconde similitude hee saith Mat. 13.47 48. That the kingdome of heauen is like vnto a drawe net cast into the Sea that gathereth of al kind of things which when it is full the fishers draw to land on the shoare and put the good by them selues into their vessels and cast the bad away And afterwardes hee giueth the exposition thereof So shall it bee saith he at the end of the worlde Mat. 13.49 50. The Angels shall goe foorth and seuer the wicked from amongst the iust and shal cast them into a furnace of fire where shall bee wayling and gnashing of teeth By these two

boast theÌ„selues to be true bishops pastors seeing they are not called by Christ to such offices that they doe not any maner of way exercise duties charges according to the ordinaunce and coÌ„mandememt of the Lord of the haruest The X. CHAP. Whether the ministerie of the worde bee alwayes necessarie in the Church and howe much men ought to attribute or giue vnto it AFter that wee haue spoken of the diuers degrees of ministers in the church of their charges and offices it shall be very meete and requisite that wee declare whether the ministerie of the worde bee alwaies necessarie and needfull in the Church or no. For there are some which doe despise it and vtterly disallowe the same as though it were superfluous vnprofitable and vaine whose argumentes and reasons wee must first examine and afterwards we will alleadge and bring foorth our reasons and warrantes against them Their first argument is this The holy Ghost is our inward doctor 1. Iohn 1.20 Iohn 16.13 who teacheth vs all thinges and leadeth or bringeth vs to the knowledge of all truth It followeth then that we haue not any need of the outward ministerie neither that any doe teach vs with the liuely or liuing voice I aunswere that the consequent is false and that the argument is captious and sophistical by reason of the insufficient numbring or reckoning of causes For there are three very right causes by which wee are guided and ledde to the knowledge of the truth The first is the holy ghost the second is the outward ministerie of the worde The third is our wil but yet regenerated agreeing with these two Now of these three causes or means we are not to despise any one seeing that God by theÌ„ wil accomplish and bring to passe his owne worke in vs. Wherfore although it he the proper and peculiar office of the holy spirit to lighten vs within and to lead vs to the knowledge of the truth yet so it is notwitstanding that the outward ministerie of the worde is not vnprofitable because that god vseth the same as an inferiour or secondary meane for the aboue named effect and purpose And indeede the preaching of the worde and the administration of Sacramentes doe then shew and bring foorth their effect power when the holy ghost ioyneth his withall by the which only the eares are pearced the harts opened the affections touched and the wils disposed and prepared thereby to giue an entrance to the outward ministery insomuch that if this inward master or teacher do faile vs the outward ministerie can no more profite our soules than the light of the Sunne helpeth blind eyes or than a voyce which soundeth lowd profiteth deaf eares In the meane while the outward ministerie is not vnprofitable or vaine when the operation of the holy Ghoste is ioyned therwith working within but is full of vertue efficacie and power euen as it pleaseth God to blesse it The second argument is Those which knowe all things and haue not neede that any should teach them haue nothing to do with the outward ministerie but the faithfull know all thinges as S. Iohn saith 1. Ioh. 2.20.27 and haue no neede that any should teach them It followeth theÌ„ that the faithfull haue nothing to do with the outward ministerie I answere that the place of S. Iohn is very yll peruersly applyed For when he saith that the faithfull to whome hee writ knewe all things first this ought to bee referred to that which hee had before saide in the 14. verse to wit 1. Iohn 2.14 that they knew the father for he that knoweth the father certainely knoweth all because the father is knowne in his sonne in whome are hid all the treasures of wisedome and knowledge Col. 2.3 as saith Saint Paul And therefore also the same Apostle declareth to the Corinthians 1. Cor. 2.2 that he esteemed not to know any thing among theÌ„ saue Iesus Christ and him crucified Secondly when he saith that they knew all things it is as if he had saide that they were not yong schollers rude ignoraÌ„t but expert well skilled in the matters which he propouÌ„ded set forth vnto theÌ„ and that therfore he did not set out these pointes to them as though they were altogether vnknowne to theÌ„ but that he did onely bring these things to their minds that they might remeÌ„ber them As S. Peter writeth vnto the faithful 2. Pet. 1.12 I Will not bee negligent saith he to put you alwayes in remeÌ„brance of these things though that ye haue knowledge and be established in the present truth Finally when he saith that they had no need that any shoulde teache them this ought not to be read alone by it selfe but ought to be ioyned with that which followeth to wit 1. Iohn 2. 27 but as the same annointing teacheth you of all things it is true and is not lying As if he would say you haue been taught of the holy ghost who is alwaies true and no maner of way a lyar You then haue not neede that any should teach you some other matter as they are wont to doe which teach for doctrine mans inuentions but if any doe teach you that he folow that which the holy ghost hath taught you in whose doctrine it behoueth you alwaies to abide The third argument the Lord saith thus And they shall teach no more euery man his neighbour Iere. 31.34 and euery man his brother saying Knowe the Lord for they shall all know me froÌ„ the least of them vnto the greatest of theÌ„ This promise must be referred to the state of the Church vnder the new Testament therefore it followeth that the ministerie of the worde ought not any more to haue place now in the church I answere that the application of the place of Ieremie is altogether contrary to the meaning intent and purpose of the holy ghost For first and formost the Lord making coÌ„parison betweene the olde people and the new meaneth not any other thing but that vnder the Gospell he woulde sende vnto his people so great a light by the means of Iesus christ his sonne that his knowledge should bee common familiar to all wheras vnder the law he manifested and declared himselfe darkely and that vnder certaine shadowes figures As indeed the ancient people that is to say they which were in the time of the olde Testament were not so familiarly plainely and perfectly taught as we be at this day by reason whereof also the Prophet Malachie calleth Iesus Christ the sonne of righteousnesse Malac. 4. â— signifiyng therby that the fathers vnder the law had indeed som light but yet not such a light as we through his goodnes haue at this day Furthermore we must mark that the lord doth not say simplie They shall teache no more euery man his neighbour euery maÌ„ his brother but he addeth saying Know the Lord. By which

any hand away with or abide his presence as wee may see it by those that when hee was minded to publishe and to giue his lawe the people theÌ„selues beeing astonished with his greatnes maiestie said vnto Moses Exod. 20.16 Deut. 5.29.29 Talke thou with vs we will heare But let not the Lord talk with vs lest we die And God accepting this their request saide vnto Moses I haue hearde the woordes of the voyce of this people which they haue spoken vnto thee they haue wel said al that they haue spokeÌ„ Oh that there were suche a heart in them to feare mee and to keep al my coÌ„mandements alway that it might goe well with them and with their children for euer Go say vnto them return into your tents but stand thou heere with me I wil tell thee all the commandements the ordinances Deut. 5.30.31 the lawes which thou shalt teach them that they may doe them c. Wherefore God yelded vnto this people their request to wit that they might bee taught by the ministerie of Moses And sithence that time it was yet his good pleasure to haue continued and that vnto the ende this manner of instructing and teaching his Church by the ministerie of men which order men them selues did require and choose in so much that when God himselfe sent Iesus Christe his sonne Mark 1.38 Heb. 2.16 to preache the Gospell hee appointed him to take vpon him not the nature of Angels but the seede of Abraham that he might be like vnto vs in all thinges yet without sinne And Christe himselfe ascending to heauen committed vnto his Apostles who were men as we the office and charge to teache vs. Act. 14.15 And since that time this order hath continued and is common and ordinarie in the Churche and can not bee separated from the Church to wit that God doth teache vs by the ministerie of men as by his instruments which are most profitable Act. 8.27 c. familiar and easie to vs. The Eunuch of Candace Queene of the Ethiopians tead in his chariot the holy scriptures and no doubt the Lorde coulde very well haue instructed him in the mysteries of faith by the secrete vertue and power of his holy spirite but yet hee delighted rather to haue it done by the ministerie of Phillip and liked better therof Act. 10.1.2 c. Cornelius the Centurion to the ende he might bee more fully instructed in the knowledge of the Gospel was sent backe as it were from the Angell to Saint Peter Hee shall tell thee sayth the Angell what thou oughtest to doe Yea Saint Paule himselfe although that the Lord had spoken vnto him with his owne mouth was yet notwithstanding sent backe as it were to Ananias Act. 9.3.4 c. that he might be instructed and receiue the holy Ghoste and bee baptised Wherefore they that doe cast from them or disallow the ministerie of the Church hanging vpon and loking for angelicall and diuine reuelations to instruct them doe not onely deceiue themselues but also violate and breake the order which God hath established in his Church for our saluation Now there remaineth to see and knowe howe much wee ought to deferre and giue to the ministerie for if they bee deceiued which despise it and do not their duetie in that behalfe which they ought they are deceiued also which attribute or giue ouer muche vnto it Wherefore wee say that we ought not to giue to it either more or lesse than that which belongeth thereto that as it is good reason that the authoritie and credite thereof should bee reserued vnto it selfe safe and sounde so wee ought to take good heede of this that wee pull not from God the honour which is due vnto him For this purpose and point wee must diligently obserue and marke this distinction Sometimes man is compared with God when the minister is mentioned or spoken of and then it is said that hee is not able to doe any thing at all and that his labour or worke is altogether vnprofitable As when Saint Paul saith 1. Cor. 3.7 Neither is he that planteth any thing neither is he that watereth but God that giueth the increase For what can man haue in himself if he would enter into this to parte or deuide a matter betweene God and himselfe we must therefore take heede of this not so much as once to thinke that the vertue and power of the holy Ghoste shoulde be tied and bound to the ministerie of men as though without it god could not work in mens harts euen as shall please himselfe as we see that they of the Romishe Church suppose and thinke as appeareth in this that they spare not to affirme that in childe die without baptisme administred by man it cannot bee saued and on the other side that they which receiue the outwarde signes from the ministers hands receiue by and by the grace of God which is tyed to those signes But god saith by his prophets That it belongeth to him Iere. 31. 33. Ezech. 11. 19 Iere. 32.40 Isai 43.25 to write his lawe in mens harts to take away from them their stonie harts and to giue them heartes of fleshe to renue within them a new spirite to put his feare in their heartes that they should not departe from Shortly That it is he alone Luk. 5.21 to whom it belongeth to pardon sinnes and to saue And we heare that which Saint Paule saith That it appertaineth to GOD 1 Cor. 3.7 to giue the increase to that which the ministers plant water And Iesus Christ Ioh. 6.44 65 That none can come vnto him except his father drawe him Sometimes also the scripture speaketh of man without comparing God and him together and then in respect that God vseth his ministerie to accomplishe his owne worke by that is attributed to him which is proper and peculiar to God As when it is saide 1. Cor. 3. that the ministers plant and builde Churches 1. Cor. 3.6 Philemon 10 Luk. 1.16 Ioh. 20. 23. Iude. 1.23 that they beget men and win them to God that they turne mens hearts that they remit and retaine sinnes that they saue All this must bee vnderstoode in that they are the instruments and as it were the hand of God to bring all these thinges to passe by for then the question is not of that whiche man doeth by his owne vertue and power but of that whiche God worketh by the hande and ministerie of man Wherefore GOD is alwayes the efficient or working cause of our saluation and man together with the word of God which he propoundeth and preacheth vnto vs is nothing els but the instrument and minister wherewith God serueth himselfe or whiche hee vseth for the perfourmaunce of so excellent a worke Whereupon it followeth that they whiche despise and reiect the ministerie which God hath ordained doe despise and reiect God himselfe For this cause

Wherefore whatsoeuer we shall finde in them conformable and agreeable to the proportion of faith and agreeing with the authoritie of the holy scriptures wee ought to receiue the same without any scruple or doubt But if they propound vnto vs and set out thinges contrarie to that we ought and we may without any difficultie or danger reiect and refuse them as suspected and dangerous doctrines For as Saint Ierome hath sometimes saide HieroÌ„ in 9. cap. Ierem. Wee ought not to followe the errors of our fathers and predecessors but the authoritie of the scriptures and the commandement of God Who teacheth vs. Gerson par 1. de exam doctrin Abbas Panormita Epist de electia one elect potest cap. 5. Whereupon also Gerson and Panormitan haue concluded that in matters which concerne faith the Pope and his Bishops may not determine and decree anye thing against the worde of God and that if a generall councell shoulde come so far as to decline and goe aside either through malice or through ignorance of the Gospell a simple man alleadging in that councell the worde of God ought rather to bee heard and yeelded vnto then all they Let vs enter or come nowe to our aduise and let vs bring foorth and alledge our reasons to prooue that the Churche may erre The first reason is this That great companie of the people of Israel which was in the wildernesse with whome GOD had made a couenant and had made them bounde vnto him by an infinite number of benefites and good turnes had giuen vnto them Sacraments and Ceremonies which were as it were visible signes of his grace that great companie I say was a very goodly and a very excellent Churche But they were vilely deceaued and erred fowly when forsaking the commaundement they made vnto themselues a golden calfe offering and giuing vnto it that honor which was due to God alone yea and Aaron himselfe the high priest did not so constantly and boldly withstande them as he ought but rather consented thereto indeede wherefore it followeth that the church may erre and be deceiued The second reason The Church in olde time did offer and giue the holy Supper to little infants staying and grounding themselues vpon the place of Saint Iohn Except yee eate the fleshe of the sonne of Man Iohn 9.15 drinke his blood yee haue no life in you And this custome was in vse in the time of pope Innocent Saint Cyprian and Saint Augustine as it appeareth by their writinges But nowe this is not any more vsed for children whiche can not prooue and examine them selues are not at this day receiued to the partaking of the Sacrament Wherefore the Churche in olde time hath erred or els it erreth now But if we would answere that the Churche hath power and authoritie to chaunge suche customes and manners I replie to the contrarie for now the question is not heere of a thing indifferent in the vse but of the worde of God which is alwayes constant and not subiect to any change as to say that to day it hath one sense and vnderstanding to morrow another wherefore if the place of S. Iohn commaunde to giue the supper to little infants of necessitie as the forenamed ancient fathers haue vnderstood and expounded the same the Church hath â—one well in time heretofore to follow that commandement and at this time it erreth in not following it any longer Or els if the said place be not to be referred properly vnto the holy Supper neither commaundeth to distribute and giue the sacrament to infants but it is of necessitie required that he to whom wee must administer the saide sacrament haue knowledge to trie and examine himselfe according to Saint Paules doctrine 1. Cor. 1.2 as indeede this is the pure and only truth it followeth then that the Churche hath in former time erred to admit little infants to the holy supper and that at this day it doth well to practise the contrary The third reason If the Churche coulde not erre Saint Paule had without cause feared 1. Cor. 11.28 least the Corinthians whome he calleth a Church shoulde through the subtiltie of the serpent bee corrupted 2. Cor. 11.3 and turned away from the simplicitie that is in Christ And indeede in vaine shoulde hee haue called the assemblies of the Corinthians and Galathians Gala. 1.2 Churches which yet notwithstanding erred in doctrine in faith in manners and in life But Saint Paule did nothing of all this without cause or in vaine otherwise Saint Paule himselfe should haue beene deceiued wherefore it followeth that the Churche may erre The fourth reason Those that cannot erre haue no neede of the forgiuenesse of sinnes but the Churche hath neede of the forgiuenes of sinnes for Iesus Christ giuing it a forme of praier hath commanded it to demaund and aske of God Mat. 6.12 forgiuenesse of their sinnes Wherefore it followeth that the Church may erre The fift reason The Church which was in olde time in Ierusalem was oftentimes reproued of error by the Prophetes which thing declareth that the Church is not in this worlde without will and deed to erre But to the end I may not be ouerlong in recyting by peecemeale and as it were one by one all the sentences which make mention of the falles of the Churche let men reade that whiche is written thereof in these places Touching the corruption of the church see Isaiah 1. verse 21. to the 24. verse Isaiah Isaiah 3. ver 8.9 Isaiah 5.13 Isaiah 30. verse 9. to the 13. ver Isaiah 59. ver 2. vnto the 17. ver Isai 64. ver 6.7 Iere. 2 ver 5. Ieremiah to the end of the Chap. Iere. 3. ver 2.3.20 Iere. 4. ver 22. Ieremiah 5. ver 1. vnto the 15. ver and afterwards from the 19. ver to the end of the Chapter Iere. 6. ver 7. vnto the 11. ver Ieremiah 8. ver 4. vnto the 11. ver Ieremiah 9. ver 3. vnto the 17. ver Ieremiah 13. verse 10. vnto the 15. verse Ieremiah 22. euen vnto the end Ieremiah 16. ver 11.12 Ieremiah 18. ver 13. vnto the 18. ver Ezechiel 5. ver 6. vnto the 12. Ezechiel ver Ezechiel 22. ver 3. vnto the end of the Chapter Ezechiel 33. ver 24. vnto the 30. Deutro ver Deuteronomie 32. ver 5.6.32.33 Touching the ingratitude and vnthankfulnesse of the Church see Isaiah 1. ver 2.5 Isaiah Isaiah 5.47 Isaiah 43. ver 21. vnto the end of the chapter Isaiah 17. ver 10.11 Ieremiah Ezechiel Zachariah Deuteron Hosea Isaiah 63. ver 9.10 Ierem. 2. ver 6.9.21.22 Ieremiah 12. ver â— Ezechiel 16. ver 15. vnto the 24. ver Zachariah 11. ver 8. vnto the ende of the Chapter Deuteronomie 32. ver 15.18.23 Hosea 12. ver 1.9 Hosea 13. ver 6. Malachie 1. ver 2.8 Touching the obstinacie and rebellion of the Church Isaiah see Isaiah 1. ver 5. vnto the 7. ver Isaiah â— ver

and in steede of the vowe of martyrdome which their predecessours had they haue vsurped another verie trimme haunt they theÌ„selues making themselues in steede of the Pagane Emperours Tyraunts and persecutors of the Churche But yet notwithstanding there were also certaine cruell Emperours vnder whom or in whose dayes the Church suffered very much Iulian the Apostata Iulian the Apostata about the yeere of Christe 363. reigned Emperour about two yeeres Hee ordeined that the Christians shoulde not bee receiued to warfare and that they shoulde not haue any temporall office touching criminall iudgemente meaning thereby any authoritie to iudge touching life and death saying hee indeed mocking them that by their lawe it was forbidden to vse the sword He made a law by which the goods of the Galileans for so hee called the Christians shoulde bee confiscate saying that Christ had commanded them pouertie Hee ordeined and set a certaine punishmente by money vppon them which woulde not offer Sacrifice and therby founde the meane to get and catche a great summe of money and when the christians complained thereof it belongeth to you woulde he say to suffer euils for your Galilean hath so commanded you Socrates lib. 3. cap. 13. 1â— Valens Socrates reciteth all this in his Ecclesiasticall history lib 3. cap. 13. 14. Valens beeing created Emperor about the yeere of Christe 366. reigned fifteene yeere Hee sente many Bishops Elders and Deacons into exile and caused them to bee greeuously tormented and vsed great crueltie against the Christian Church Touching whiche wee will note and put downe a historie meete to bee remembred which fel out about the yeere of Christ 380 whereof Socrates the Historiographer Socrat. lib. 4. cap. 18. Sozom. lib. 16. 8. and Sozomen both make mention There was say they in the Citie of Edessa in Mesopotamia a temple of S. Thomas whereto the Christians did commonly come and where in they had their ordinary asseÌ„blies whiche thing the Emperour Valens seeing and knowing that this multitude detested his heresie hee gaue the Prouost of the Citie a blow with his hand because he had not giuen order to driue from thence the saide Christians Now this Prouost hauing receiued that blow and being readie and at the point to execute the Emperours commandement against his will and affection not willing also to commit so great a murther against so great a multitude secretly aduertised them and gaue them intelligence to withdrawe themselues that they might not bee founde but none woulde yeelde to his counsell not fearing any threatening insomuch that on the morrowe all assembled themselues and met together in the aforesaide place as they were accustomed Then as the Prouost of that Citie wente with a greate companie of souldiers to the saide Temple to put in execution the Emperors commandement a poore woman holding a litle childe of hers by the hand made hast to goe to martyrdome with her brethren and with the hast which shee made shee brake the ranckes and rowes of the souldiers Wherewith the Prouost beeing angrie and much moued caused the said woman to come vnto him to whom he said O cursed woman whither runnest thou so vnorderly thither saith shee whither all the other make hast to go Doest not thou saith hee vnderstande that the Prouost goeth thither to murther and kill all those that he shall finde there I vnderstood it saith shee very well and therefore I make hast that I may bee founde with them And whither leadest thou this little childe said he The woman saide thither also to the ende that he likewise may receiue the crowne of martyrdome When the foresaid Prouost vnderstoode these things he maruelled at the courage and boldnesse of the Christians and returned towardes the Emperour declaring vnto him that all were prepared and readie to indure and suffer death for their faith and that it was not reasonable or meete to put to death in so little time so great a multitude of people By which word hee persuaded Valens to moderate and stay his wrath and so the aforesaid faithfull people of Edessa escaped death Notwithstanding it is said in another place that they were afterwardes throwne out of the Citie and sent into banishment Wee might indeede easily bring foorth in this place many other examples of persecutions vnder the Emperours but then this Discourse or Treatise woulde bee ouerlong And also it is certaine that the greatest persecutions haue sithence the abouenamed fallen vpon the poore Churche by them that pretended themselues to bee the gouerners thereof who had on their side worldly Kings and Princes who also gaue them all and shewed them al fauour as the histories of the Martyres both in former ages and also in our time doe yeelde sufficient credite and witnesse thereof so that it is not needefull to insert or alleadge in this place any examples thereof Points to bee marked touching the persecution of the church But touching this matter of the persecutions of the Churche wee haue to obserue and marke certaine points The first point is that persecutions and afflictions come not without the prouidence and appointment of God To this ende are to bee referred these places I am the Lorde that forme the light Isaiah 45.7 create darknesse I make peace and create euill I the Lorde doe all these thinges Amos. 3.6 this is in Isaiah And Amos saith Shall there bee euill in a citie Psalm 39.9 and the Lord hath not done it And Dauid I should haue beene dumbe and not haue opened my mouth 1. Pet. 4 19. bicause thou diddest it So doth Saint Peter conclude Let them that suffer according to the will of God commit their soules vnto him in wel doing as vnto a faithful Creator Heereunto Iob had regard also when he said Iob. 1.21 The Lorde hath giuen and the Lord hath taken it blessed bee the name of the Lord. Psal 39.9 And Dauid saying as I haue ere while alleadged I should haue been dumbe and not haue opened my mouth because thou diddest it Also when he was reuiled railed vpon and as it were cursed by Shimei Suffer him saith hee to curse Dauid 2. Sam. 16.10 for hee curseth euen because the Lorde hath bidden him curse Dauid who dare then say wherfore hast thou done so Heereunto likewise Iesus Christe had regarde Iohn 9. 11. when hee saide vnto Pilate Thou couldest haue no power at all against mee except it were giuen thee from aboue Nowe this point or matter conteineth three argumentes and reasons to comfort vs in the middest of our crosses and troubles The first is that we are not in or vnder the power of fortune or of men but of God The second that God doth iustly and for good causes afflict vs for as he is faithfull and righteous in all his workes so hee doth not send or lay vpon vs any affliction but that which we haue indeede deserued Mat. 10.19.26.28 c. Psalm 33.4

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