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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	call_v	father_n	lord_n	2,649	5	3.5290	3	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

escape safe without shypwracke A good magistrate will kill none of his citizens the preseruation of whome he knoweth is committed to his charge But yet if there be any man that is a théefe molesting and troubling the common weale to the intente suche naughtie packes mighte be punished and other men frayed by hys example from the like leaude practises and attempts suche a one he can be wel content to dispatche and ridde out of the way Be it spoken that we haue sayde for example sake not to signifie that God is vrged to doe any thing in like manner who hath all his creatures at his commaundement and most fréely dealeth in all things that he taketh in hand but rather to shewe and make it manifest that for these and those considerations which may moue vs or not moue vs as occasion may serue vs to or fro we may once and at one present time bothe will and not will the same thing Which as I haue examplified it of our selues so truely and very agréeably to the scriptures the same may also be applied to god Forbiddeth he not I pray you in his ten commaundements that any manslaughter or murder should be committed And yet it is written of Elie his sonnes that they had not the grace to heare their fathers counsell in as muche as the Lorde was willing to kill them And doth not god condemne in like maner all cōspiracies that be made to ouerthrowe the innocent And yet would he haue Iosephe solde by the false traine of his brethren that by that occasion hée might come to Egypt Whiche Iosephe himselfe also witnesseth speaking to his brethren with these woordes Genes 45. It is not ye but God that sent me before yee to the intent I mighte bee a staie to you in the time of the dearth Doeth he not condemne adulterers in like maner and committers of abhominable and wicked incest yet would he with the incest of Absolon that defiled himself with his fathers wiues punishe the adulterie of King Dauid being his father For euē so sayeth God his owne selfe 2. Reg. 12. I vvill stir vp euill against thee out of thine ovvne house I vvil take thy vviues before thine ovvne eyes and I vvill giue thē to thy neighboure that shall sleepe vvith them in the sighte of this Sunne Thou haste done it in secrete But I vvill doe it before all the people and in the sighte of the Sunne Bréefely to bring but one other example is not thefte plainely condemned in Goddes woorde yet he would haue the Israelites to robbe the Egyptians yea he would haue the Sabaeans and Chaldaeans to vexe Iob with driuing away of his cattell and taking from him his camelles and other of his moueable goodes For when Sathan required of God to lay hande vppon Iob and to afflicte him so God maketh answere againe vnto Sathan Beholde I permitte to thine arbitrement vvhatsoeuer he hath in possession The Sabaeans then and the Chaldaeans were set on by Gods voluntary permission to spoyle Iob to robbe him of all hys goodes Which Iob considering with hymselfe putteth all vppe mildely and quietly saying The Lorde gaue mee and the Lorde hathe taken from me againe Blessed be the name of the Lorde Wherby we may easily gather how true the saying of S. Austine is affirming that many things be done against Gods will which neuerthelesse be not done besides his will. Againste Goddes wyll bée trayterous and deceytefull traines wherby the innocent is entrapped against Gods wil is the enticing away of a mannes sonne or daughter or any seruaunt to him belonging without consent of the partie that hath iuste title and right vnto them against Gods will is incest and taking away of other mennes goodes and yet the all this is not done without gods wil of Iacobs children of Absalon of the Sabeans c. it is euident by the woords of the holy scripture And this is the very same distinction that others also haue taught saying that Gods wil is vnderstand after two sorts sometimes of those things whiche God simply aloweth somtime of those things which he liketh not simply and of themselues but onely that it pleaseth him to vse them to some certaine ende In the first sense we say that god willeth those things whych he commaundeth in his lawe that he willeth not those things which be forbidden by his commaundement And of this will Christe spake when he said Not al that say Lord Lord shall enter into the kingdome of heauen but he that dothe the vvill of my father vvhich is in heauen And in that meaning we say in our Lordes prayer Thy vvill be done in earth as it is in heauen This will amongste the schoolemen is called Voluntas signs whereof you may reade in the Master of sentences lib. 1. dist 45. In the seconde sense we say God willeth many things which he forbiddeth not that he liketh them for any thing that is in them but so farre forth as by them he either putteth good men to their triall whom it liketh him to chasten or else is reuēged of sinners by giuing them ouer from one sinne to fall headlong into an other Therefore he stirred vp some of the Palestines to kill Elie his children For they wer not ruled by their fathers counsell bicause the Lorde was willing to kill them 1. Reg. 2. Notable is that figured representation in Iob of the talke that is imagined betwixte God and Sathan who asketh God leaue to afflicte Iob. By the which we may sée that bothe Iob was distressed of the Deuill that desired to vndoe him and of the Sabeans and the Chaldeans that were gréedye of their pray But yet not without the wil of God vnto whome Iob ascribeth the great anguishe and calamitie that was broughte vpon him saying The Lord gaue and the Lorde tooke avvay The ende therefore that God respected in making hym a pray for theeues was to putte him to the exercise of his pacience The ende of Goddes purpose in Absalons incestuous acte was to punishe the adultery of his father Dauid in the conueying away of Iosephe by his brethren to sende him before into Egypte that in the time of the great dearthe he mighte prouide for his father and all his housholde Therefore it is neither the stealing away of Ioseph nor Absalons incest nor the robbing and rauening of the Sabaeans and Chaldaeans that God aloweth as they be the breache of his lawe the disturbing of a fellowshippe and societie amongste men and the hinderāce of loue and charitie of one man with an other but as by them he executeth his purposed determinations either in being reuenged of the wicked or in exercising the pacience of the elect in keeping them in modest and humble behauior in their affliction and in making them to continue stedfast against all assaults euen like stout champions vnto the end These be those maruellous counselles of almightie God whereby oute of darckenesse he fetcheth light

hath bene done often times both before and since And let vs neuer be so fonde to thinke that his hande is nowe shorter than it was before especially agaynste our owne experience But if somtimes the contrary fal out that we séeme in a maner to be neglected whyles God suffereth our enimies to treade vs downe yet let vs neuer be our owne iudges in condemning Gods fatherly Prouidence and too muche iustifying of our selues let vs rather be of this beliefe that God suffereth vs to be foyled for oure owne deserts Wherof if there be no apparaunt cause yet neuerthelesse thinking alwayes the beste of Gods doings let vs still learne pacience and humilitie Whervnto if we apply our selues as surely that we ought to do I am most certayne then euen in the middest of our aduersitie be we neuer so left naked of worldly ayde we shal recreate our selues with this sentēce the lord gaue the lord toke away blessed be the name of the lord then with Mauricius the emperor séeing his wife led to execution we shall be ready to breke out into this cōfession thou art iust lord thy iudgmēt is right Finally whatsoeuer shal become of vs we shall always be thus persuaded that God hath al the bones of the righteous in his custodie not so much as one of thē shal be broken that not one haire of our head shall perishe yea and that more is that he will not suffer our teares to fall on the grounde but kéeping a due reckning of them that he will put them vp diligently into his bottell Oh the wonderfull kyndnesse of almightie God O deare loue O vnspeakable tendernesse We were wonte to maruel at the great humanitie that was in Theseus who disdayned not with hys owne hands to wash the carkasses of his souldiers dead bodies that were slayne at the siege of Thebes But let vs now no more talke of him whose great curtesie in comparison we may estéeme as nothing For first let vs consider I beseeche you what he is that ouer vs séely wormes of the earth sheweth him selfe to be so deare tender Is he like Theseus a mortall creature No it is euen he that fourmed vs of the slyme of the earth by whom kings holde their dominions him selfe béeing Lorde of all Lordes and altogither perelesse of his estate And whose teares be they that he gathereth vp not the teares of Angels I warrande you for no suche humor can light on them but the teares of vs sinnefull creatures whose infirmities and imperfections be oute of number whose vnclennesse is far more lothsome than the ordure and filth of any carreyn Go too then ye cruell tyraunts poure out your furious rage whyles ye liste drinke ye vp the bloude of Gods innocente lambes freyte away your selues till your hearts ake the venime of your cursed dealing shall worke in the ende but your owne woe Well in déede may ye shoote out your empoysoned boltes well may ye storme and stirre vp strife but at the last when ye haue scarse touched their outwarde garment I say the weake vesture of their fleshe ye your selues shall horribly bée plagued for it in the flaming fornace of hell fyre In the meane tyme be yée neuer so insolent in youre proude attemptes yet knowe it for a certaynetie ye haue your race appoynted which ye muste runne and a cōpasse limitted which ye may not passe Out of the which if ye would wander go at large there is a hooke prepared for you and neuer doubt of it that very spéedily shall make you to retire And thou welbeloued of God that now sighest and gronest for thy deliueraunce doubt not but thy Lorde Iesus wil come with spéede Thinke him not to long I pray thée nor do not faynt especially hauing this persuasion that thou shalte sée the Lordes goodnesse in the lande of the liuing Therfore to go forward with the wordes of the Psalme O tarry thou deare brother the Lordes leasure be strong and he shall comfort thine heart and put thou thy trust in the Lorde Call now then to thy remembraunce what comfortable and louing promisses God himselfe hath made thée in holy Scripture when thou arte bidden to caste thy burthen vppon none but him he promising him selfe that he will nourish thée and that he will not suffer the righteous to fall for euer And who woulde not take vnto him a good heart yea though he were in maner at deathes doore when he shoulde heare his soueraigne and liege Lorde so amiably speaking vnto him in this maner Can a woman forget hir child not haue cōpassion on the son of hir womb Though they should forget yet wil I not forget thee Beholde I haue grauen thee vpon the palme of mine hands Heare ye me O ye house of Iacob and all that remayne of the house of Israell which are borne of me from the wombe and brought vp of me from the birthe Therefore vnto olde age I the same euen I wil beare you vntill the hore haires I haue made you I wil also beare you I wil cary you I wil deliuer you If we féele the yoke of our affliction so heauily pressing vpō our shoulders that we are nowe almost redy to fall vnder it The Lorde vpholdeth sayth the Psalmist all that fall and lifteth vp al that are ready to fall Let nothing then make you carefull séeing the Lorde so ready at your elbowe These many other such swéete promises God maketh vs by his Prophetes in his worde And should we doubt whether we shoulde beléeue hym yea or no What cause haue wée to discredite him hath he not preserued vs hitherto from oure mothers wombe when we were hardly and daungerously beset Did he euer fayle vs at our néede when we called faythfully and vnfaynedly vppon his name Hath he not deliuered vs from the power of darknesse and translated vs into the kingdome of his deare Sonne Hath he not iustified vs and sanctified vs and made vs an holy people vnto him selfe Yea what will we more He hath giuen vs his owne sonne oure Lord and sauiour Chryst to be our raunsome and will he denie vs that which is much lesse in value He hath hitherto bene our gracious good Lorde and will he nowe shake vs of and giue vs ouer Nay he hath sayde the worde and without doubt he will neuer reuoke it He that toucheth you toucheth the apple of his eye So long then as we walke with a good conscience why should we feare For it is better sayth the Apostle Peter if the will of God be so that well dooing we should suffer smarte than to endure punishment for euill dooing But it gréeueth vs to runne into slander when we haue well deserued and to lose the credite of a good name that is painfully purchased by a vertuous life that is more bitter to vs than death it selfe A

him hartily so often as we stād in nede when we haue receued any thing of his bestowing as no doubt al things flow frō his foūtaine beth in word déede giue him thanks Whervnto we are moued by nothing more thā by a depe examinatiō of Gods Prouidēce For were it so that god wer of such a nature that he could neither heare nor sée what is done on the earth as the image of Iupiter is set out in Créete without either eyes or eares or were it so he were restrayned of his libertie through the fatal necessitie of these second causes thē in dede in vaine should we come vnto him or haue recourse to the throne of his diuine maiestie But séeing al things depend only vpō his blessed plesure seing he is such a God that he is no lesse willing than able to do vs good therfore euen with boldenesse we may haue accesse vnto him as to our deare father and good Lorde The same cause also shoulde of righte stirre vs vp to be thankfull knowing as it is in the Actes of the Apostles that he giueth the rayne from heauen fruitefull seasons filling our hearts vvith foode and gladnesse If Sathan go about to choke vs with the cares of the worlde soliciting vs for feare of penurie to vse bryberie symonie vsurie and such other vnlauful vngodly meanes what a godly lessō and heauenly consolation is that which is proposed to vs in the Epistle to the Hebrues Let thy conuersation be far frō auarice for vvhy it is Gods ovvn saying I vvil not forsake thee nor leaue thee destitute Wherwith being strongly armed thou wilt neuer shrink for any pouertie to cast all thy care aside to lay it as it were vpō gods shoulders Who questiōlesse wil not sée the righteous left bare of necessarie priuisiō or suffer their children to go on begging Where agaynst if any body make exceptiō bringing in either Peter the denied he had golde or siluer or Paule who amongst other of his calamities reckneth hūger thirst nakednesse wherwithal he was miserably encombred or wretched Lazarus lying wrapt in his ragges ful of sores almost famished at the riche mans gate or any other such like examples he mai be assone answered as hard speake For neither are they forsaken whose heart is established with Goddes grace much better than with any worldly sustenance inasmuch as their contēted minde is in stede of a cōtinual feast nor the faithfull séede of the righteous cā be forced or driuē to any beggery either bicause they are traded vp in honest sciences or else bicause they are satisfied w that whiche God sendeth not alwayes crauing and coueting without measure like vnsaciable gredie guts vnto whom nothing can suffise Such a one was Peter and suche was Lazarus and Paule being pressed in dede euery vvay but yet not oppressed stil nedy as S. Paul confesseth but yet not vvanting that that is needefull persecuted continually but not forsakē throvvn dovvn but not perished alvvayes carying aboute vvith them the mortification of the Lorde Iesus in their body that the life of Iesus mighte be also made manifest in their body S. Paule therfore in the same Epistle painteth him self out other of his own order as right as possibly may be deuised saying that they vvere as deceiuers yet true as vnknovvne and yet famous as dying yet liuing as chastised yet not put to death as sorovving yet alvvayes reioysing as pore yet making many rich as hauing nothing and yet possessing all thing For what can they want that haue Christ in whome only is the vaine of life or with what vrgent necessity cā they be distrained that haue fruition of the euer liuing God in whose righte hand there is plentuousnesse for euermore Truly the Lions may wel hunger and thirst but they that feare the Lorde sayeth the Prophet Dauid shall not misse of any thing that is good Who so long as they walke in their holy calling marching forwarde to the lād of promisse that is to say leading that kinde of life that leadeth directly to gods kingdome sooner Manna shal come downe from heauen a freshe spring of water shall gushe in the wildernesse out of the harde rocke than any famine or dearth shall apprehend them Which doutlesse is not spokē of myne own braine but the scriptures ratifying and approuing that whiche I say Was not Elias the prophet pinched trowe ye verie nigh in the great scarsitie of victuals wher w Samaria the whole countrie was in manner famyshed in times past And yet when he fled for his refuge as God appointed to the Riuer of Carith besides Iordaine did not the verie rauens early and late bring him breade and flesh Soone after through the default of raine this ryuer decayed dryed vp yet the cleare fountaine welspring of Gods grace and liberalitie towardes his seruant still flowed as freshely as it did before For vpon this Elias when he had fled to the poore widowe of Sareptha as he was cōmaunded by God himself of hir pouertie miraculously relieued his own want that litle meale oyle left in hir cruse encreasing in the verie vse of it frō day to day The prophet Daniel into what a streight I pray you was he brought cōtinuing six days long without eyther meat or drinke in the Lions denne But God sent him by and by his holy Angel who by the ministerie of the Prophete Habacucke whome he hoysed vp by the heare of the heade from Iudea to Babylon where Daniell was in a straunge manner refreshed him Oh but this was done long ago What then Is not God the same God that he was before Be thou Elias I say liue as he did and then neuer dout of it but God wil do for thée as he did for him Be vprighte as Daniel was and haue a like zeale to promote and further Gods kingdome and then euen in the midst of the Lions den I say whē thou art now destitut of al worldly ayde the Lord himself which is carefull for thée wil sende thée his holy Angell that shal stir vp Habacuck But there is no remedie God must do al things for vs euen as we will our selfe or else we wil chafe murmur and take on as we were lords of the earth Of our own dutie in the meane while we wil scarse haue leasure once to thinke What reason I pray you is in this or how can we haue the face so to dele God opē our harts I beséech him for his great mercies giue vs a sound vnderstāding that we may the better conceiue of his woorks and yéelde vnto him more frute of good life that we may taste at length in our selues the delicious swéetenesse of the Lorde Which if it come to passe O howe holesomely should oure heartes be seasoned with the licoure of this liuely iuice howe ready would our tongues always be