Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	world_n	worldly_a	worthy_a	21	3	5.8661	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13179	Disce mori. = Learne to die A religious discourse, moouing euery Christian man to enter into a serious remerbrance of his ende. Wherein also is contained the meane and manner of disposing himselfe to God, before, and at the time of his departure. In the whole, somewhat happily may be abserued, necessary to be thought vpon, while we are aliue, and when we are dying, to aduise our selues and others.	Sutton, Christopher, 1565?-1629.	1600 (1600)	STC 23474; ESTC S103244	111,652	401

of Death vncertaine 61 I Ioyes of Heauen comfortable to be remembr●d 102. 103. c. Intention of the mind acceptable vnto God 287. 288. K Knowledge of God and our selues 45 Knowledge of the Saints in the life celestiall L Law satisfyed 238 Learning to die behoouefull 69 Loue of God and our neighbor goe together 171 Life described 84. 85. c. Life of man full of sorrowes and afflictions 90 M Meditation of heauenly things Mercies of God wonderfull Mourning for the dead allowable 2●9 270 N Necessity of calling vpon God 240 Necessary instructions for the sicke 249 Neglect of Gods worshippe a great euill 50 O Olde Prophets suffered 136 Obedience to the will of God 208 Oppression of others punished 72 P Patience 195. 196. c. Perseuerance 200. 201. Pleasures of this worlde but a shew ●0 Prayer a religious duetie 187. 18● c. Prayer a refuge in distresse ibid. Prayer to be deliuered from suddaine death Presumption dangerous 302. 303. c. Q Questions of friuolous matters needlesse 46. Quietnesse of life commendable 352 R Remembraunce of our estate 140. 141. Repentance in time 68. 303 S Salomon his verdicte of the world 125 Securitie in sin dangerous 66 Serpent in the wildernesse 176 177 Sicke to acknowledge their sinnes 173. 174 178 Soule businesse the chiefe of all T Temporall goods onely lent vs. 180 Time pretious 47 Trials of the righteous 134 135 V Vaine-glorious like the Camelion 47 Visitation of the Sicke a worke of mercy 246 W Want of humility the cause of trouble 353 Wils and Testaments 180. 181 Wise Virgins teach vs to bee watchfull 67 Worldly goods how to be disposed 180 World not worthy to be beloued 86 Wordly wisedome foolishnesse Willingnesse to depart when God doth call vs. 184 Wordly possessions are vanities deceites thornes and sorrowes 217 Y Youth and age are vnequally yoaked 63 FINIS The Register ¶ A B C D E F G H I K L M N O P and Q the halfe leafe Hilarius ad Constantium Chrysost. in hom Mat 43. 1. Tim. 13. Gen 27. 30. Gen 38. 36. Psal. 6● 28 29. Bernard in Cant. Mala. 1. 6 Dan. 5. 25. 1 Cor. 15 26. Iam. 5. 14. Eccles. 38. 3. Luc. 2. 72 Psal. 72. 15. Esa 38. 4 Phil. 1. 24 2. Sam. 21 17. Gen. 42. 38. Dan. 4. 24. Eccles 12. 1. 1. Pet. 4. 3. 1. Sam. 13. 14. Psal. 39. 5 Cor. 1. 20. Fulgent epist. ad ●al Gal 2. 20. Phil. 1. 23. Chrisost. in Homil. 31. Psal. 116. 15. Gen. 6. 12 Gen. 41. 48. Sene. epist. 62. August de mat Luc. 10. Luc. 2. 29 Gen. 7 5 Ion. 3. 4 Prou. 1. 2. Hos. 6. 4 2. Cor. 5 20. Matth. 25 7. Matt. 22. 30. Gen. 3. 4. Eccles. 9 12. Act. 24 26 Thes. 5. 3 Iere. 8. 11 Iudg. 4. 21. Iere. 5. 31. Ecclesiast 38. 23. Luc. 12. 20. Cypr. de vanit id● Pro. 14. 9. B. Re● in Tertul. de Anima Deu. 32. 29. Ecclesiast 1● 3. 9. Ierem. 22. 29. Gen. 3. 21. Mat. 17. 3 Psa. 49. 1 2. 3. 4. 5. 1. Cor. 1. ● 5. Ioan. 19. 41. Greg. mor. Lam. 1. 9 1. Sam. 15. 6. 2. ki● 1. 4. Aug. Ep. ad Diase Exod. 5 2. Eccle. 5. 4. Deut. 32. 49. Nom. 20. 23. Gen. 5. 27 Cicero de Senect Gen. 27. 2 2. Kin. 1. 13. Psal. 116. 15. Luc. 3. Ion. 3. 8. 1. Sam. 2. 6. 1. Thess. 1. 4. 16. Ioan. 5. 25 2. Pet. 3. 10. Mat. 16. 27. Matt. 25. 41. Apocal. 6. 16. Psalm 5. 22. Math. 25. ● Luc. 12. 37. Gen. 6. 5 Gen. 19. 14. Mat. 25. 11. Gen. 27. 38. Eccles. 11. 3. Gen. 7. 21 Lu. 12. 20 Esa. 38. 1. Luc. 16. 2. Eccles. 1. 40. 1. King 5. 18. 2. Sam. 13 19. 1. Kin. 13. 9. Lu. 17. 32 Psal. 90. 12. Gen. 18. 27. Iob. 14. 14 Psal. 120. 3. 2. Pet. 1. 13. Gen. 28. 12. Act. 28. 5 Ierem. 18. 2. 3. Eccles. 10 12. Coll●s 3. 2 Heb. 9. 27 Gass. col 18. Mat. 27. 25. Apoc. 6. 8. Psal. 145. 5. Iob. 7. 7. Iam. 1. 11. Psal. 102. 3. Iam. 4. 14. 1. Pet. 2 11. Aug. 31. tractat in loa●n Hier. ad Paul Psal. 49 8. Lu. 12. ● 38 Math. 2● 43. Gen. 24. 63. Ionas 46 Gen. 47. 9 2. Esdr. 8 Dan. 2. 33. Math. 24. 2. 1. Cor. 7 31. Iob. 14. 1 Aug. de ●ug anima Cyprian ●e m●r 1. Cor. 15 Apoc. 14. 13. Iud. 1. 5. Num. 11 Num. 16 Num. 21 Gen. 42 25. Mat. 6. 34 Psal. 91. 5 Apo. 18. 4. Ex● 7 11. 2. Tim. 3. 8. Gen. 37. 11. 1. King 19. ● 1. Tim. 1 20. Socr. hist. eccles lib. 1 cap. 20. Mat. 5. 21. Gen. 16. 4 Rom. 6. 12 Ecclesiast 4. 1. 2. 3 Apoc. 14 11. Math. 27. 32. Exo. 8. 25 Psa. 55. 5 1. King 19. 4. Toby 5. 13 Psal. 137 4. Lu. 15. 14 August de ver Dom. Serm. 70 Gen. 8. 9 Heb. 11 38. 2. Cor. 11. 26. Rom. ● 22. Mich. 2. 10. Exod. 16 15. Luc. 19. 3 Gen. 13 17. Phil. 1. 23 Apoc. 22 20. 1. Sam. 6 3. 1. King 2. 3. Psal. 84 4. 1. Cor. 9. 24. 2. Tim. 4. 7. Gen. 3● 26. 1. Cor. 2 9 Apoc. 7. 9. Lact. lib. 6 de diui prae Tertul. de Hamelier Exod. 1● 24. Mar. 6. 23 Math. 25 34. Rom. 8 17. Psal. 42. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 13 44. Nom. 32 3. Cypr. de mort Gen. 29 28. Mal. 3. 10 Ciril de fide ad Reg. Hil. de vnit pat fil Psal. 1. 6 Psal. 128. Ioan. 2. 10 Esa. 38. 9 Aug. mā vlt. cap. Ps. 84. 13. Exod. 4. 3. 1. Ri● 18 2. Cor. 5. 1 2. Mac. 7. 9. Aris Eth. lib. 3. Tert. in apo Psal. 49 Hier. de vit Hilar. Gen. 45. 28. 1. Cor. 15 42. Num. 17. 8. Ion. 2 10 Psal. 90. 3 Iob. 19. 25 Ezech. 37 7. Rom. 5. 14 Phil. 3. 10 Dan. 12. ● Ioan. 11. 43. 1. Thess. 4. 13. Eccl. 40. 1 Wisd. 5. 8 2. Cor. 11 Chrisost. Homel 10 in Math. Gen. 2. 7 Cas. lib. de Bel. Gal. Gen. 12. 4 L●● 2. 29 Phi. 1. 21. Ro. 8. 35 1. Pet. 1. 3 Eccl. 2. 11 Iohn 15 19. Eccles. 2. 2 Psal. 88. 125. Gen. 8. 4 Genes 19 17. 1. Kin. 19 Apo. 6. 10 Ps. 42. 11. Ps. 94. 29 2. Cor. 1. Ioan. 1. 4 16. Ps. 32. 19 Ap. 16. 17 Naum. 1. D. ● 9. 18. Psal. 94. 14. Psal. 44. 18. Gen. 27 23. Psal. 137 1. 2. Iob. 1. 8. Iam. 5. 11 Tob. 2. 10. Chrisost. Homil. 7. in Epist. ad Heb. Apo. 7. 14 2. Esd. 7 Agg. 3. 4 Ro. 17. ●4 Phil. 3. 21 Prou. 13. 42. Ieron de Consol. in aduers. Eccl. 11. 3 Gal. 6. 10. Mat. 5. 25 Math. 25. 8. Psal. 34 22. Iob. 21 13 Psal 33. 6 Psa. 39. 1 Lu. 29. 41 1. Mach. 6. 12. 13 2. Cor. 11. 27 Dan. 9. 21 Luc. 7. 38 Pro. 1. 28 Mat. 25 11. 12. Eccl. 2. 6. Euseb. Emis Hom. 1. ad Mona Psal 132. 4. Bernard de consid ad

should not take the way for our country or thinke of setting vp our rest where our state is so ●ombersome where wee haue much Wormewood but little Hoonny more motiues to reade the Lamentations of Ieremy then wee haue to sing the Songs of Salomon God would haue it so that we should looke for an other home and hope for a better rest If euery creature groane then much more may man the most excellent of all creatures waytinge for that adoption of the Sonnes of God which shal be giuen in the resurrection of the iust When the Prophet Micheas would raise vp the pensiue harts of the people in the time of their captiuitie he put them in minde of their departure as thus Surgi●e hic non habetis requiem Arise to be gone here is not your place of rest In like manner to quicken a little our weary spirites amidst many calamities the lifting vp of our hartes by a meditation of our deliueraunce from this earthly thraldome as the prison of the soule will tell vs of a blessed state to come where we shall haue rest which is the ende of euery motion and the perfection of all our labours The Fifth Chapter That a consideration of the li●e to come may mooue in vs the same remembrance of our ende IT is a rule in naturall Philosophy that to see the Planets and those superior lightes at mid-day men must go downe into some wondrous deepe pit or well cleane from the light of the Horizon where they liue To behold with the eye of the soule the light and ioyes of the life to come men must bee farre remooued from the loue and delights of this in●erior world The people neuer tasted Manna vntill they were come from the Leauen of Egipt Our auncesters when they saw no other but straw cottages they neuer minded any farther buildinges but when once they beheld more seemely mansions they began forthwith to dislike that which before was very acceptable vnto them Whilest wee set our affections on earthly thinges wee seeke for no be●ter we looke no higher but once taking a taste of heauenly we beginne to dislike that which before was very acceptable vnto vs and grow out of liking with the meanesse of our former des●res And therefore as Zacheus so long as he abode in the presse was vpon the low ground to see Christ vntill he gate him vp into the figge tree so while we are in the route of too many worldly affaires wee are too low and therefore should get vp into the sweete Figge-tree or contemplation of heauenly things that there and thence we may see the ioy of Israell or excellency of the life to come God saide vnto Abraham arise and walke about this lande this is the country that I will giue thee God sayes vnto Faith arise beholde thy heauenly inheritance that is the city where thou shalt haue thy blessed abode for euer Seafaring men hauing bene long weather-beaten in the surging and daungerous Seas are wont to shout for ioy when they do discry their hauen Ioyfully may the Christian behold a farre off after the manifold stormes of this world his heauenly euerlastinge harborough the remembrance where of may mooue vs either to wish with S. Paule to be dissolued and be with Christ or reply with the Saintes in the Apocalips vnto him that said I come Euen so come Lord Iesus Here we do but sow in teares there is the place wher we shall reape in ioy Here we are members of the church militant where is nothing but combatting there shall wee be parts of the Church triumphāt where is no other but reioycinge The state of the life present and to come is figured by the Tabernacle and Temple of the old Testament the Tabernacle for that it was mooueable may resemble the condition of the life present the Temple for that it was fixt and immoueable the fruition of the life to come To the framing of the Tabernacle came the Iewes onely but to the buildinge of the Temple with the inhabitants of Iewry the men of Tyre and Sydon to wit both Iewes and Gentiles all concurre in this building wherein is neuer heard the noyse of a hammer Blessed are they O Lord saith Dauid that dwell in thy house where the Sonne of God in glory is light vnto their eyes musicke vnto their eares sweetenesse vnto their taste and contentment vnto their hart where in seeing they shall know him in knowing they shall possesse him in possessing they shall loue him in louing t●ey shall receiue eternall blessednesse and blessed eternitie which is the garland we all runne for the crowne we all fight for All our watching and fasting and praying is like Iacobs striuing with the Aungell O blesse me Lord. Euery thing doth in nature require a perfection the heauens which are in continuall motion the Aungels which are ascending and descendinge are saide not to haue their full perfection but specially man in this troublesome motion vntill he come to the accomplishment of all his hope If the Apostle which was taken vp into the third heauen and is thought to haue seene part of this blessednesse could not expresse the excellency thereof being so high a subiect the more he did consider of it he more he seemed to wonder at it yet thus much he could say that eye had not seene care had not heard the heart of man could not cōceiue the things that God had prepared for them that loue him Reach as farre as humane vnderstanding can reach all is not aunswearable vnto the same O● thinges infinite we cannot but infinitely consider To life vp our eyes towardes those glistering beames of Gods glory where the sharpest Eagle may be dazeled to wade into the depth of his excellency wherein a Camell may be pl●nged the short reach of humane reason may mooue vs to cry with y● Apostle O altitudo O the depth of the loue and bou●ty and mercy of God They that come vnto the maine Ocean find water inough if they come by millions to take handfull● of it be there a multitude which no tounge can number God hath crownes for their heades and palmes for their handes when they shall follow the Lambe wheresoeuer he goeth when they shall rest vpon Mount Sion when they shall 〈◊〉 with him and raigne with him If you aske saith Lactantius why God created the world it was for no other cause but that man should be created if you demaund why man was created it was because he should worship his Creator if you inquire farther why hee shoulde worship his Creator it was for no other cause but that he should be rewarded by him Lord what was man that thou diddest so respect him This was the bowels of Gods mercy who had no other cause of his mercy but his mercy no other ende but hys owne glory and our good which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

blessed virgin Marie didst suffer wast dead vnried discendedst into hell the third day didst rise againe from the dead ascendedst into heauē where thou sittest at the right hand of the father from whence thou shalt come at the day of iudgement to iudge all flesh I commend me vnto thee O holie Spirit which proccedest from the father a●d the sonne whom togither I adore and glorifie which doest quicken one Catholike and Apostolike church to which thou hast in mercie graunted remission of sinnes the resurrection of these mortall bodies and euerlasting life after death The same confession may be made of the sicke in maner of oblation As I offer my selfe vnto thee O holy Trinitie the father the sonne and the holy ghost c. Also in maner of an ●sibl● supplication As I beseech thee O holy Trinitie the father the son and the holy ghost c. In which christian confession Gods seruants may stand constant vnto the end against all temptations Not vnlike y● people of Ciniensis who when the ambassadors of Brutus would haue thē deliuer ouer their city and freedome into his handes Ferrum nobis a maioribus c. Tel your Captaine Brutus our auncesters haue left vs weapons to defend our right with courage constancie vnto the end The holy Ghost by the Apostle S. Paul in the s●xt to the Ephesians sheweth what these weapons are as the brest plate of righteousnesse the shield of faith the Helmet of saluation the sword of the spirit their feet shod with the preparation of the Gospell where is spirituall furniture for all parts only the back or hinder part excepted to signifie that the Christian souldier should not turne his backe before his enemies The Eagle to trie her young is said to carrie them vp against the piercing beames of the Sunne which seeing them to endure she acknowledgeth them as her owne Christ knowes vs to be his by our constant suffering and therefore somtimes brings vs vnto the conflict Wee reade in the 2. Sam. 20. That Seba a rebellious Iew blew a trumpet and many of the people followed after him but the men of Iuda who were of the bloud royal they as good Isralites would liue and die with Dauid their king The olde Seba blowes many an entising blast to carrie vs away from our true allegiaunce of Christ Iesus our king All that are borne of water and the holy Ghost will liue and die in his faith Howsoeuer the world for a time frowne vpon them yet they are not as the Reede without pith or substance and so wauing with euerie winde but firme constant like Iohn Baptist that will holde his profession though he loose his head for it Wherefore considering that there is no crowne without a conquest and no conquest without courage and perseuerance the faithful like Iob say Though the Lord kill vs yet wil we put our trust in him The Fifteenth Chapter How they may be aduertised who seeme vnwilling to depart the world IF in this life only saieth the Apostle we haue hope in Christ then are we of al men most miserable to shew in effect that we haue not in this life the occomplishment of our hope Not here therefore we should expect it else where this is not our Paradise but a barren desert we may not looke for our heauen here our citie is aboue which wee all must inhabite to drawe backe when we are to goe most comfortablie to take possession of the same and the hope so long hoped for should most strengthen vs in the way is far from that Christian beliefe whereof wee make dayly profession Oftē haue we praied Thy kingdome come Nowe when God is leading vs vnto the same our vnwillingnesse to be gone cannot but argue great weakenes of faith Quid face●emus si mori tantummodo fine resurrectione praeciperet Deus voluntas eius suf●iceret ad solatium What would we haue don if God saith Saint Ierome had commaunded vs to die without mentioning the resurrection his will ought to haue bin our comfor●t but now hauing this stay why should we wauer Oftentimes haue we wished that we were once freed from this worlds captiuitie now God is going about to free vs indeede our desire is to continue our captiuitie still not vnlike children who crie out of pain● and griefe and when th● Chirurgion comes that should ease them of all they chuse rather to remaine as they are There is no Marriner but after many sharpe stormes desireth the hauen and shal not we after so many tempests of this troublesome world accept of our deliuerance when the time is come We are giuen to loue the world too much and a great deale more then we should being onely straungers in the same Had we no farther expectation but onely to enioy a state temporall where wee might set vp our rest as hauing here attained our chiefest good then might our departure from this world bee very grieuous in deede because our being and happinesse should ende together But looking as we doe for a further condition so perinanent so blessed and death being the passage or entrie thereunto there is no cause why man if hee bethinke himselfe should vnwillingly set forwarde when his time of departure is at hande First remembring it is the ordinance of God the course of all flesh and as Iosuah calleth it the way of all the worlde What man is he saith the prophet that liueth and shall not see death It is not proper to any one which is commō to all kings princes strong valiant take parte with them in this lot There is no reason that any should looke to bee priuiledged in that wherin all without exception must will they nill they sub●●t themselues Secondarily that it is a meane to bring vs from a prison with out ease from a pilgrimage without rest wee all see euidently and this made the Wise man praise the dead aboue them which are yet aliue and prefer the day of death before the day of birth surely for no other rea●son then for that in the one we come into a vale of misery in the other we depart from it departing in the farth of him by whom we looke for a better state to come Thirdly this being the way for the obtaining so high a reward we may steppe forth with confidence in his mercy who now calleth vs by death to the participation of y● same Why on Gods blessing should any bee loath that the soule should returne to him that gaue it When the louing mother sendeth forth her childe to nurse and the nurse hath kept it long enough if the mother take her owne child home againe hath this nurse anie cause to grudge or complaine How much lesse cause haue wee to shew any part of vnwillingnesse that God shoulde take home this departing soule the worke of his owne hands the plant of his owne grafting who first gaue it and will before

must to y● place frō whence we came this world being our banishmēt for a time from which these blessed soules now freed would tell vs were they to return into these earthly regions which without controuersie they do not that they with Mary haue chosen the better part We here with Martha are carefull about many things They haue y● one thing which is necessarie that shall neuer be taken frō them How to accept of and take in good part as we may the losse as we count it or rather misse for a time of friends departed The behauior of D●uid in this case may be considered who when the childe was sicke fasteth prayeth pros●rateth himself vpon the earth but hearing that Gods will was accomplished in the death of the childe Dauid rose vp eate bread receiued comfort as it seemed after all his sorrow being demaunded the cause of this diuersitie of behauiour answered While the child was yet aliue I fasted and wept for I said who can tell whether God will haue mercie on mee that the childe may liue but being dead wherefore should I now fast can I bring him againe any more I shall go vnto him but hee shall not returne vnto me In the like case Saint Barnard being not a little mooued for the death of one I turned mee saith hee to praier and weeping at last I considered that God had done what seemed best in his diuine prouidence what should more sorrowing auaile Lord thou hast taken thine none of mine teares forbad mee to speake further And so the good father resolued to rest content with the will of God The three and twentieth Chapter Howe those that vndertake any daungerous attempts either by sea or land wherein they are in perill of death should specially before hand make themselues readie for God IF those men who liue in times and places of moste safetie should respecting the vncertaintie of humane condition thinke euery day of their last day which by little and little will come vpon them then howe much more ought those who enter into place of apparant perill vndertake attempts of greatest daunger stand vpon their guard and be well prouided for to bee readie for God Heathen men coulde tell Ionas that in this case there was no other refuge but to flie vnto the assistaunce of some superiour power Pharaoh himselfe coulde intreate Moyses to pray for him how much more then shoulde those whose hope reacheth further then the sauing or preseruation of a life mortall entring into any attempt wherein they are in hazard with Iudith who first worshipped God with all deuotion and their went forth for y● deliuerāce of Bethulia Faith and trust in God doeth not make men towards but rather addeth spirite and comfort in greatest assaults of enemies By faith saieth the Apostle Ged●on Barac Samson Iephte and also Dauid of weake were made strong waxed valiant in battell turned to slight the armies of aliants who came against Gods people with great force and multitudes While they were arming themselues with sword and shield the maner of God his people was to arme them with deuotion and a religious commending themselues either in life or death to Gods protection When Balaac saw the people of Israel to prosper more by their praying thē he could by his strogest forces he would needs haue Balaam to curse them Moses saith S. Ierome fought as well as Iosua against Amelech for while Moses held vp his handes Israel preuailed Rufinus and Socrates write that Theodosius the Christian Emperour in a great battell agaynst Eugenius when hee sawe the huge multitude that was comming agaynst him and so in the sight of man there was apparant ouerthrow at hand he gets him vp into a place eminent or in the sight of all the armie falles downe prostrate vpon the earth beseecheth God if euer hee would looke vpon a sinfull creature to helpe him at this time of greatest neede suddenly there rose a mightie winde which blew the darts of the enemies backe vpon themselues in such wonderfull maner as Eugenius with all his host was cleane discomfited who saw that the power of Christ fought for his people and therefore cried in effect as the Egyptians did O God is in the cloude or God fighteth for them Thus with faith and constancie haue the seruants of God gone foorth against their enemies with all deuotion and a through preparing of themselues either for life or death as it should best stande with the good pleasure of God For those therefore that vndertake any attempt either by sea or land wherein life more then ordinarie is endaungered let them in the name of God goe forth with soules prepared for in so doing they remember themselues to haue a further expectation then either the gaining or loosing of a life temporal Paratos inueniat saith Eusebius Emisenus extrema necessitas quae saepe opprimit imparatos Let extreame necessitie find them readie which is wont to oppresse men vnprepared In worldly affaires wee oftentimes forget heauenly therefore good reas●● that in heauenly we should also go aside from al earthly cogitations and presenting our selues before God commende in solemne manner our soules into his handes which done with Hester wee may say If we perish we perish now the will of God bee fulfilled So therefore of preparing themselues before anie attempt of daunger it may bee said as S. Iohn saith Hic est sapientia here is wisdome The foure and twentieth Chapter A briefe direction for such as are suddenly called to depart this world COncerning praies for the deliuerance fr●● sodain death some what hath beene before mentioned and their hard censure who are euer hastie in this cause to iudge others in part answered Nowe for him who vpon short warning is willing to die this briefe direction may suffice First let not the suddainnesse dismay him for that vnto a well disposed man it is no suddainnesse at all howe soone soeuer hee departe Secondarilie that God hath his pennie for those that come at the eleuenth hower and an acceptance for the seruauntes that are found stirring at the second or third watch He hath Paradise for him that will call in his dying fittes Lord remember mee in thy heauenly Kingdome With Marie Magdalene to giue God at once the sacri●ice of a sorrowfull spirit shall with Abell his offering goe vpwarde and be acceptable vnto God Wee must let this little threede of life twine out vntill our clewe bee all ended When the Shippe is couered with waues Then helpe Maister When a good remembraunce of Iesus Christ shall not returne voyd Abraham had but an intention in his minde concerning Isaac to offer him and yet the Apostle to the Hebrues saith By faith Abraham of fred vp Isaac as if y● deed had bin done when his intention was good to doe it Whereby we see that God doth accept a good meaning heart which is all we