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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	day_n	rest_n	sabbath_n	16,566	5	10.2403	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69156	The shippe of assured safetie wherein wee may sayle without danger towards the land of the liuing, promised to the true Israelites: conteyning in foure bokes, a discourse of Gods prouidence, a matier very agreable for this time, vvherof no commo[n]ly knovven especiall treatise hath bene published before in our mother tong. What great varietie of very necessarie and fruitfull matier is comprysed in this worke, conuenient for all sortes of men, by the table of the chapters follovving after the præface, ye may perceyue. Compyled by Edward Cradocke, doctor and reader of diuinitie in the Vniuersitie of Oxford.	Cradock, Edward.	1572 (1572)	STC 5952; ESTC S109809	192,706	546

that thy barnes shall be filled with abundaunce and thy presses shall burst with newe wine Who trembleth at the voyce of God him selfe complayning that through haynous sacriledge he is robbed and spoyled of hys owne right And yet not onely maketh he ample and large behestes but O Iesu how fearfully also dothe he thunder as it were with his dreadful manaces and threats VVyll a man spoyle sayth he his Gods yet haue ye spoyled me But ye say wherein haue we spoyled thee in tythes and offerings Ye are cursed with a curse for ye haue spoyled me euen this whole nation Bring ye all the tithes into the storehouse that there may be meat in mine house proue me now here with sayth the Lord of hostes if I wil not opē the windows of heauē vnto you poure you out a blessing without mesure And I will rebuke the deuourer for your sakes he shal not destroy the fruit of your ground neither shal your vine be bareyn in the fielde sayth the Lorde of hostes And all nations shall cal you blessed for ye shall be a pleasaunt lande sayth the Lorde of hostes Whiles then we withdraw that that is due to the Elder of the congregation God accepteth it none otherwise than as an iniurie done to his owne selfe and that no small iniurie neither but as it liketh himselfe to name it a playne robberie and a spoyle And shall we hencefoorth make light of it Shall we fraudulently with Ananias and Saphira conueay from Gods faythfull minister the iuste fruite and gayne of his deserued labour If ye will fullie refuse neglecting good customes and constitutions that are made agreably to Gods will beware I pray you what ye do For if Gods heauy curse do not pull you sodaynely all bare take héede yet to the caterpiller and the locusse and be ye well aduised of the priuie théefe But what of this will some one say for whatsoeuer you haue said hitherto it may be al blowen away with one blast The lawe made for tenthes was ceremoniall Why so For the number of tenne will he say béeing the perfitest number whiles we kéepe nine partes to our selues and giue God the tenthe we protest by this very acte our weaknesse and imperfection ascribing al perfitnesse to God alone So the rest of the Sabboth day signifieth partly that we should reste from sinne that the workes of our owne corruption beeing expelled Gods owne operation and working might take place in vs the more effectually and partely also it betokeneth our rest from al worldly miseries and that quiet hauen of al blessednesse which we shall eniey with God in the worlde to come But what of that will I agayne say Should we not therfore come to the Churche vppon euery Sunday being the seuenth day forbearing al worldly labours the better to apply our selues to Gods seruice But it is ceremonial he sayth surely al things signifying mulle not by by be so taken as ceremonial And if they be shal there no remnaunt of them be remayning shall they foorthwith be dashed out quite and cleane The Israelites hadde water no doubte when they were baptysed as Saincte Paule sayth in a cloude and in the sea shall therefore the elemente of water be condemned as Iewishe in oure Baptisme they had their shewebreade which signified our Sauiour Chryste shoulde we therefore reiecte the vse of bread in the reuerende Sacrament of Christes bodie No not so For the creatures them selues be not abolished but the guyse and maner of their obseruaunce Euen so say I the seuenth day it selfe we will kéepe still and tenthes we will retaine for the vse of the church But yet in the order of our obseruation we will not in all respects follow the trade of the Iewes but we wil do as that spirit doth guyde vs wherby Christ ruleth the congregation Admit they be ceremoniall in some sorte yet doubtlesse absolutely they be not For the celebration of the Sabboth was not onely ordeyned for this ende that it might be a figure of that spirituall rest afore mentioned but there be two causes beside The one was that there mighte be a daye assigned wherein the people mighte come togither to heare the lawe and to do other dueties there requisite of Gods seruaunts The other was that seruaunts liuing vnder the obedience of their masters might haue a vacant time from their labour for their honest godly recreation Therefore figuratiuely and Iudaically we wil no more obserue the Sabboth day yet of euery seuen dayes in the weke wil we picke out one for our assemblies wherin we will méete togither to heare Gods worde to ioyne in hartie prayer to almightie God and to receaue the holy Sacraments according to our Lords institution Yea and we will cause our seruaunts whole familie to do the same All this is morall and appertayneth to our ciuill dutie In respecte wherof we should not without muche impietie let it slippe That which I speake concerning the Sabboth might be sayd in like maner of the tenthes which were giuen in the old lawe For as they signified oure imperfection the supplying whereof they looked for by the comming of our Lord and Sauiour Chryste we will not meddle nor deale with them in any wyse But surely yet there be other causes wherfore they were bothe admitted by decrées and counsayles at the firste and we that come nowe in this latter age coulde not without greate disorder yea I mighte say also greate wante of a due and sober consideration of our own priuate authoritie caste them off For truely of their ceremoniall meanyng which some vrge in the scriptures of the olde and newe Testamente I reade vtterly nothing that they shoulde be instituted of God hym selfe for the reliefe of hys Priestes and Ministers that euen he him selfe testifieth in the place of Malachie before rehearsed saying Bryng ye all the tythes into the store-house THAT THERE MAY BE MEAT IN MYNE HOVSE Whiche cause of their institution remayning still why tithes as the effecte of the same cause shoulde not stande likewise in force I can not see Sure I am of this eue by the doctrine of S. Paule that God now hath as great regarde to the good state of the ministerie as euer he had at any time to the Leuiticall Priesthoode if not nowe also therfore the greater the more excellent our office is aboue that of the Leuites But the Ministers may now haue the tenthes no longer By what scripture proue ye that Truely oure Sauioure Chryst rebuking very bitterly the Scribes and Pharisies for béeing so precise in their tithe-gathering whereas they passed not vppon greater mattiers seemeth to say no such thing For contrarywise he concludeth rather with these wordes These things ought ye to haue done and not to haue left the other And S. Austine purposely making a sermond de ●eddendis decimis alleageth in the defense of tythes the very

therfore haue we to finde fault with God if it be true that Lactantius sayth And truely he hathe spoken nothing which bothe in reason and conscience wée fynde not true Oh howr muche therefore are wée beholding to almightie God who so swéetely and comfortably disposeth all thinges that euen that whiche were otherwyse most noysome and could not but ill fauouredly breake out yet by his maruelous working he turneth to good But my mind gretly giueth me to heare an other whyle father Origene who entreating of thys very same mattier so largely and amply setteth it oute that wée coulde not wyshe or require any more God sayth he vvroughte not malyce but yet beeing able to lette it from going forwarde after it is founde out of other he dothe not so but vseth bothe it and them that haue it for conueniente and necessarie causes For by them in vvhome malyce is abyding he hathe made them well knowen and tryed who goe on the way towardes renowne that commeth by the exercise of vertue VVhiche malyce if it shoulde be destroyed doubtlesse there shoulde bee nothyng lefte that shoulde sette it selfe agaynste vertue And vertue not hauyng any contrarie to striue agaynste coulde not so clearelye shyne foorth and become brighter as it were and better scoured Nowe vertue if it be not proued and examined is no vertue But if this be sayde onely by me and not confirmed by the testimonies of holy Scripture it will seeme rather to bee a gay paynted flourishe sette togither by the arte of mannes witte than a truthe and a thing that is oute of doubte Let vs searche then whether oute of the Byble we may pieke any such lesson Let vs come to the history of Ioseph Take away the malice of his brethrē take away their enuy take away al the bloudy conference that they had one of thē with an other so cruelly raging against their brother vntil suche time as they had solde him I say these things taken away see howe muche thou shalt ouerthrowe the whole maner and order of Gods Prouidence For with the same labor thou shalt vndo al that euer Ioseph did in Egypt for al mens safegarde and preseruation Pharaos dreame had bene neuer expounded through the enuy of his brethren Ioseph being pulled as it were from hys fathers side had not come into Egypte no man had vnderstode vvhat God had reueled to the king no man had gathered vp in Egypt suche a great deale of corne together no man by his vvise prouision had remedied the extreme neede that men should haue bene driuen to by the occasion of the dearthe all Egypt had sterued for hunger yea and the countreys had died vp rounde about Moreouer Israel himself should haue ended his dayes in like manner and his sede begging their breade if they had not entred into Egypt neither had the children of Israell come thence againe vvith suche vvonderful vvorks of the Lord no vvhere had ben those plages that had ben poured vpon Egypt nor those vvondrous vvorks vvhich God did by Moses and Aaron nobody had gone ouer the red sea dry-shod no man in this mortal life had bene acquainted vvith the foode of Manna no freshe streames of vvater had gushed out of the rocke that folovved them the lavv had not bene geuen man from God none of all that that is vvrytten in Exodus in Leuiticus in the boke of Numbres in Deuteronomy had comen to the knovvledge of mākinde certainly their fathers inheritance the land of promisse none of the Israelites had entred And to come to the text of the history vvhich vve haue in hand take avvay the malice of this deuillishe king Balac vvhich made him so desirous to haue the Israelites cursed take avvay his subtilitie vvherevvith he enticed Balaam to curse them and thou shalt take avvay altogither the order of Gods dealing and the fauour of his Prouidence tovvardes Israels children no vvhere shall be those prophecies to be seene foretold by the mouthe of Balaam bothe to the children of Israel and to the Gentiles And hitherto vve haue brought proues oute of the olde Testament Novv if you couette an other vvhile to haue this that vve saye confirmed by the testimonies of the nevve testament if you sette aside the malice of Iudas and leaue oute hys treason you shall remoue avvaye vvith it altogether bothe Christes crosse and his passion and if Chrystes crosse be gone the principalities and povvers can not be spoyled nor triumphed ouer vppon the vvoodde of the crosse If Christ had not died neyther hadde he risen againe neither had there beene any the first begotten of the deade If there hadde beene none the first begotten of the dead neyther coulde vvee haue hadde any hope of oure resurrection Of the deuill himselfe if vve putte novve the like case to vvitte that hee hadde beene restrayned by some necessitie from committing sinne or that after sinne committed his malicious vvil hadde beene taken from him therevvithall oute of doubte there hadde beene taken from vs the strife that vvee haue againste the vvilye traines of the deuill and the crovvne of victorie coulde not haue beene looked for of his parte that had lavvfully vvrastled and buckled vvith him If vvee shoulde haue no ghostly ennimies that vvoulde stande againste vs there coulde not then I say be any bickering nor revvardes should be layde vp for the ouercommers nor the kingdome of Heauen shoulde bee prouyded for them that haue the vpper hande nor this lighte afflictyon of oures vvhyche in comparison lasteth for the space of the tournyng of a mannes hande should cause vnto vs a farre greater vvaighte of glorye in the time to come neither could any of vs for suffering of tribulations in this vvorlde hope for the infinite glory of the vvorld hereafter Oute of all vvhich premisses vvee may novve inferre this conclusion that God dothe not only vse good instruments but bad also to the doing of a good vvorke For in this great house of the vvorlde there be not onely vessels of golde and siluer but of vvoode also and of clay some of them seruing to honoure other of them to dishonour and yet neither of bothe sortes coulde be spared Thus farre goeth Origene speaking so muche of the vse of the euill that is in sinne that we might wel holde our selues satisfied But of serpentes and beastes venimous with such other pernicious things what say we are we able to stand in the defense of them saying that they also are expedient The mad secte of the Manichee● hadde alwayes against them a great quarrell calling them as they did also mothes and fleshe flies gentes tenebrarum the Bentiles of the darckenesse But what trowe yée is the answere that S. Austine maketh them These heretikes marke not sayeth he vvhat force they haue vsed in place and considered as they be in their ovvn kinde and in hovv goodly order they are disposed moreouer hovve muche they garnishe the vvorlde for their proportion as

priest that that is due Which same Decrée in effecte is repeted Constit Apost lib. 8. cap. 36. The counsel celebrated in Foro Iulij ratifieth the same constitution confirming it with the place of Malachie before specified The Synode named Moguntiacensis which was holded in the raigne of the Emperoure Arnulphus sayeth VVe giue vvarning and commaundement that in no vvise ther be vsed any negligēce in paying the tēth part to god vvhich the lord himself apointed to be giuē him For it is to be feared that god vvil depriue him of his necessaries for his transgression vvhosoeuer he be that vvithdravveth from God that vvhich he ovveth Which words be so wel liked of that they be rehersed euen as they stand in order by the Synode of Mentze assēbled vnder the archbishop Rabanꝰ The same righte of tithes is established in Concilio Aquense vnder Pipine the Emperor ca. 32 et 33 proued at large many wayes As for other counsels Canons I passe thē of mine owne accord For what shuld I any more goe aboute to employ any further labor in the confirming of an open and plaine truthe Séeing then the vse of the tithes begā first by the Patriarks was cōtinued by the law of Moses was alowed and well liked of by our sauioure Christ hath ben euer holden frō the beginning as a law inuiolable in the church séeing reason persuadeth them Scripture willeth them the very causes of their institution not remoued require them seing the counselles the Apostles Canous the graue and learned wryters bothe proue them and approue them shal we now wincke at them any more in the handes of them that haue no right to them and yet dout whether they be henceforthe lawfull for the stewards and ministers of Gods religion If reason moue vs not shall not Goddes woorde yet draw vs If Goddes comfortable promisses do not allure vs shall not yet his terrible threatnings make vs agast If no scruple of conscience can driue vs forwarde to doe oure duetie shall we not yet be stirred vp and enflamed with gods sorowful cōplaints with his frowning and lowring lookes with the consuming heat of his indignation But I will stay my self praying God to directe vs with his holy hande and nothing doubting but that our Debbora will goe forward by Gods good helpe zelously to accomplishe that which vertuously and godlily hath ben begonne Me truely not all any priuate consideration and Lord thou knowest it that knowest all things but the very zele of Goddes house hath moued to be the more earnest in prosecuting of this cause The .xij. Chapter He retourneth thither from vvhence he digressed and shevveth that the gouernement of Gods Prouidence is continual I Wil now thither againe haue recourse frō whence I haue bene holden somwhat long It is nowe a cléere case I truste that God neglecteth not the least flie that flieth nor the poorest worme that creepeth vpon the grounde muche lesse an oxe or a fatte bullocke or anye such profitable and commodious beaste Which howe little he lotheth or dis●aineth thereby euidently it is shewed in the he vouchsafed in times past to accepte and take thē for a sacrifice There is not then the least thing in the world the doeth not féele the benefite of Goddes Prouidence Which if it should but withdraw it selfe for a moment all heauen earth would straightwayes go to wracke and the vniuersall nature stand at a stay He therefore whiche in this respecte might be wel saide to haue rested the seuēth day either bicause as Chrysostomꝰ noteth vpon Genesis he ceased from the work of his creation that is to say he no more made afterwardes any creature of nothing or else also as Austine addeth bicause he did fourme no newe kinde of creature not before made or finally ab affectis bicause in him by him we rest from the workes of oure owne will and haue rest quietnesse in oure conscience euen he I say and the very same yet neuer letteth his hand be slacke but according to the saying of our sauiour Christ frō the beginning of the world vntill this day is euer woorking as he also himselfe is neuer idle For his Prouidence assure your self is not like to the destiny of the Stoickes whiche whippeth the toppe with a childishe scourge that it mighte afterwardes goe of it selfe or only tourneth the roller downe the hill the it might driue forwarde withoute further helpe by the very force violence of his owne swaye But continually it is in watche and ward according to that saying of the Prophete Beholde he that keepeth Israell vvill neither slumber nor sleepe And therefore Basile and Chrysostome ascribe vnto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say an eye that neuer resteth Goddes Prouidence doeth not only giue the heauens an ordinarie course when he hathe sette them on woorcke leaue them to their owne direction but he maketh them in their reuolution so to shede their vertue vpon the earth as to his diuine maiestie it séemeth best Sometimes therefore for oure iuste deseruing he maketh them like iron or harde flinte so that they yeelde vnto vs no croppe of comforte he brideleth their force and vigoure and restraineth their wholesome influence from the earthe yea he causeth them to send down vpon vs for wholesome vapoures poysoned exhalations for freshe and swéete licoured baumes blasting thunder boltes and lightening oute of measure for temperate and faire weather excessiue heate if it be in the Sommer in the winter intollerable and extreme colde breefely in steade of good iuice pleasante air moderate gentle shoures dearths droughts plagues without ceasing Contrarywise when it pleaseth him it falleth out with vs as it is in the 107. Psalme They sovve the fields and plant vineyardes vvhich bring forthe frutefull encrease For he blesseth them and they multiply exceedingly Howe vntrue therefore is that which the godlesse Cyclops in Euripides sticketh not to auouche affirming that the soile whether it wil or no of a course ineuitable yeldeth her encrease God doth not only put into our minde wholesome counsels but he furdereth bringeth thē to effect not only he giueth vs strengthe to goe but he setteth oure paths straight By whom we are raised when we fall and stande still when we are vp and recouer when we be sicke and liue when we are in health and reniue when we are dead Finally what one thing cā we do without him what one thing cā we not do by his helpe For of him it is the we haue our lyfe our mouing our naturall existence as the Apostle preaching to one of the Athenians alleageth out of one of their owne heathen Poetes Which saying béeing well wayed and scanned furthereth not onely mine assertion but the fayth also and beleefe which we haue in God whereby we are fully persuaded that he worketh without euer leauing of in his creatures which he hath made For we do not