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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	good_a	life_n	see_v	9,943	5	3.4753	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85674	An historical anatomy of Christian melancholy, sympathetically set forth, in a threefold state of the soul. 1 Endued with grace, 2 ensnared in sin, 3 troubled in conscience. With a concluding meditation on the fourth verse of the ninth chapter of Saint John. / By Edmund Gregory, sometimes Bachelour of Arts in Trin. Coll. Oxon.	Gregory, Edmund, b. 1615 or 16.; Marshall, William, fl. 1617-1650, engraver.	1646 (1646)	Wing G1885; Thomason E1145_1; ESTC R40271	96,908	160

did at the newes of Iosephs life and prosperity It is enough wee are full and so fully satisfied with this heavenly Manna even this very food of Angels that here doe wee sit downe and feed our selves perhaps some houres at a time on this Celestiall sweetnesse Our silent thoughts now take their holy scem To walke about the new Ierusalem And marke ●ow there each precious stone doth vy Which may give brightest lustre to the eye How doe wee desire to rest and dwell continually in this Paradise of contemplation even as Saint Peter did when hee saw how fine it was to be in the Mount and said Lord let us make three Tabernacles and dwell here to dwell here it were good indeed but that verily may not be there is no dwelling in Heaven whilst wee are in the flesh no looking for a continuall joy sweetnesse and content in this vale of misery and therefore since that thorow the whole scope of this life wee are ordained rather to a religious travaile and labour then to quiet and ease doubtlesse the resting our selves so over-much in this satiety of Ioy doth us more harme then good in that it makes us the more to forget to take the paines to goe to an other Heaven hereafter who are thus as it were in a present Heaven here already the satisfying fruition of Contemplation doth call away our thoughts from the necessary care of Mortification flattering many times the due sense of sinne and giving us as I may say a kind of Liberty and Priviledge to doe amisse For we shall thereby thus think to our selve when we are so often and so much over taken with sinne there is a fatall necessity of sinning in all men and therefore notwithstanding that how many and whatsoever our sinnes be wee make no doubt but it is well enough with us and that wee must needs be sufficiently in the favour of God to whom he doth afford such divine familiarity and such heavenly Comforts the which perswasion of our selves although it may be true in some sense true I meane that these inward gifts of mind are generally a token of Gods favour yet surely thus I say doth the sweetnesse and selfe-conceit thereof make us often times the more slacke not so diligently to seeke to mortifie our corrupt affections not so seriously thinking how this illumination of mind this Tree of Knowledge may bring forth the fruit of good workes how to become humble to become patient to become chaste to become temperate c. Iames and Iohn were busying their minds about who should be on the right hand and who on the left of Christ in his Kingdome but our Saviour cals them neerer home to the matter in hand to thinke rather on suffering with him and that present Condition of difficulty which they must undergoe well knowing that the gazing too much on that easie and sweet part of religion might make them to omit the weightier and more materiall part which is to beare the Crosse and drink of his Cup. Well as experience of spirituall understanding grows on so our phansie will be apt to abide more constant in our meditations upon anything and be more aboundantly fruitfull with variety of considerations specially if other affairs give us Liberty to spend our time freely upon it our Melancholly thoughts perhaps for some moneths together will be mainly employed and taken up sometimes with the notions of this subject sometimes of that fot a while it may be wee shall be altogether to contemplate of Death and Mortality our phansie will hang only on Graves on Sculs on Passing-bels sadly weighing how truly it is said of David that man is a thing of nought his time passeth away like a shadow and that of Iob in his seventh Chapter My dayes are swifter then a Weavers shuttle and are spent without hope O remember that my life is wind mine eye shall no more see good the eye of him that hath seene mee shall see me no more c. ringing ringing out the Knell of death to our soules in this or the like manner O thou devouted soule Amidst the pleasures joyes triumphs And hopes now in this life begun Thinke every morning that ere night Thy Sun may set thy life be done Amidst the cares the dolefull griefs And feares that on this life attend Thinke every morning that ere night Thy Sun may set thy li●e may end Another while perchance we shal take pleasure in guilding over our thoughts with the glorious lustre of the world to come the beatificall vision the beauty of the Saints according to that of Daniel They that be wise shall shine as the Firmament and they that turne many to righteousnes as the stars for ever and ever Sometimes our seriousnesse is very much affected with Bels the Melancholy rising and falling of the sound doth methinkes lively imprint into our fancie the Emblem of mans inconstancie and the fading succession of the times and ages of this world she wing that which S. Iohn speaks in the 1. Epistle the second Chapter How the world passeth away and the lustt thereof but hee that doth the will of God abideth for ever the warbling out of tunes in our mind the hearing or modul●ting of melodious songs which have been ancient will revive unto our phansie the times and things that are past making us exceeding sad and dumpish at the remembrance of them and ready sometimes to let fall teares because that golden Flower of time that spring-tide of delight is so soon past and gone three is an end with it and alas woe is us it shall never O never returne again Farewell adieu ye pleasant youthfull houres Which did our life so sweetly crowne with flowers Many times againe doth the consideration of Eternity and that endlesse stat● of the soule after this life drive these or the like Meditat●ons intentively to our hearts O Lord how much doth it concerne us with most exact care to take heed how we order our selves whilst wee live here when as according to our living in this world our soules must needs enter into such an endlesse and unalterable a condition the very beholding of which though but a farre off doth make all our sense as it were gidy and amaz'd at the exceeding height depth and extent thereof The sight of a dead mau if peradventure anatomized and cut up before us or else but shrowded lying prostrate or the like doth usually worke so reall an efficacie in our thoughts that it deeply casteth us into a loathing abasement and vile esteeme of our selves it may be for a good while after confidering thus that notwithstanding Man doth carry such estate with him is so sumptuously adorned and so full of magnificent shew in this life yet is hee in substance but a peece of carrion even so contemptible a thing that he would disdain being alive to but touch himselfe if he were dead O man how canst thou be proud that art nothing but

some recovering or repairing of any thing else that vve lose none at all of time our money our honour our health may be restored again but our time is so pretious that if once lost it is for ever lost Lamachus a Captaine on a certaine time chid one of his Souldiers for committing a fault in the Field the Souldier promised him never to do so againe but he replies in bello non licet bis peccare good fellow thou maist not commit a fault twice in the Battell since that one fault is enough to lose all It is our case Post est occasio calva this opportunity being once lost can never be recalled this day being gone no man can vvorke there is a time vvhen the Virgins may enter in with the Bridegroome there is also a time when the doore is shut there is a time when the poole of Bethesda is troubled by the Angell and there is also a time when it is not vere poenitens de tempore nihil perait saith Saint Bernard the true repentant Christian omits no seasonable time because he cannot tell when he shall have another the wise man bids thee go to the Pismire thou sluggard she ployes her time in the Harvest to provide against winter this is the summer and harvest for our salvation Non estas ita semper erit componite nidos The Summer that is now cannot long last O then provide before it be all past O let us provide I say provide in time Before as Salomon saith the silver cord be loosed or the golden bowl be broken or the Pitcher broken at the ●ountaine or the wheele broken at the Cisterne then shall the dust returne to the earth as it was and the spirit returne to God that gave it Dum vires annique sinunt tollerate laborem Iam veniet tacito curva senecta pede It is here good to take the Poets advice to worke whilst we have strength and vigour whilst we have marrow in our bones and perfect health in our bodies there is a night of old age too as well as of Death and then no man can well worke we must consecrate the first fruits of our age to Religion and remember our Creator in the daies of our youth Non semper vtolae non semper lillia florent The Violets and the sweetest Lillies they Doe soone put off their brave and rich aray The flower and chiefe of our age will quickly fade so soone passeth it away and we are gone Have we any businesse of moment to be done we will be sure to be stirring betimes about it the worke of our salvation concerns us more then any work then any busines besides O let us then be stiriing betimes about this early in the morning I say the morning of our youth which is the best time of working Collige virgo rosas memor esto aevum sic properare tuum O young man gather the prime Rose of thy time while it is fresh for remember ere night the Sun will make it wither Is there not a season saith the Wise man and a time for every purpose under the Heaven a time to be born and a time to dye c. Our words here answer him There is a day to worke and a night not to worke a day for employment and a night for rest The busie Bee is hot at her labour in the Sunshine whilst lazie man lyes asleep in the shadow O the foolishnesse O the madnesse of man to lose so much time of so little How many excuses do we make rather then we will take the pains to go to Heaven How many daies do we put off with a Cras cras to morrow to moroow when wo is us many times the last s●nd of our life is even now running out this is our wont commonly to procrastinate from one day to another from one moneth from one yeare from one time to another till at last peradventure it be too late the day sure is farre spent and the night is at hand let us take heed it is great folly to say We will live as we should to morrow we must live to day if we will be sure to live at all he that deserreth the time of his working in this life shall not be able to deferre his punishment in the life to come Et acerbissima est mora quae t● ahit penam And that is a most bitter delay saith St. Austine which increaseth our p●n●shment he that doth not prevent it bef●r● shall repent it after when it is in vaine In all other things ●e do finde the danger of delaies and we can take heed to prevent it we will not lose a faire day in Harvest a prosperous gale of wind to set to Sea an advantage to get preferment and the like See in every thing else we can be wise enough save only in this and this only unto salvation I shall wish that for our selves which Moses did for the Children of Israel Deut. 32. and the 29. Oh that we were truly wise that we understood this that we would consider our lat●er end Oh that we would remember with David how short our time is Oh that we would remember with Sa●●mon the end and then we should not do amisse Oh that we would duely consider with our Saviour here that the night is at hand we would doubtlesse worke while it is day because the night commeth which is he fourth Observation and comes next to be thought on for the night the night of our death commeth or is continually approaching the night a long night that shall never have a morning Soles occider● redire possunt Nobis cum s●mel occidit brevis lux Nox est perpe●uo u●● dormierd● The Sun setteth and returnes againe but man dyeth and where is he He shall not returne againe from the Grave and his place saith Job sball know him no more Oh alas no more for ever From all our friends our goods and houses we By death must part to all eternity O woe is us that we must needs away Ne're to come back no more no more for aye Never to see againe be acquainted with or so much as to heare of any of these earthly things any more with which many of us are now so earnestly and wholly taken up as if there were no other thing or being to be thought on O me what pitty is it That most of us so lavishly do spend Our daies as if they never should have end Our thoughts with death we never care to try Till death it selfe doth teach us how to dye Till death seize upon us and the night be at hand wherein no man can work for we must be assured that this long this everlasting night continually commeth on towards us there is no escaping of death no Achitopbels policy is able to bribe or put off this faithfull Pursevant of Heaven we must all all away to our long home and make our beds in the

by grace and to be more violently carried down the stream when once sin gets the upper hand As also our manner of life may adde great advantage unto temptation In Sodom for to live a righteous Lot 'T is like a Painter that 's without a spot By touching Pitch alas it is no news To be defil'd if that we cannot chuse He that is conversant where many occasions be offered shall hardly put by often inconveniences But we proceed with the secret sinful motions of our unhappie life When there is any thing of heedful concernment in our thoughts which we do endeavour to effect or have resolved upon to have it done if it chance any whit long to be delayed and not finisht forthwith according to our hope the greedy desire and expectation thereof is such a torture presently to our over hastie souls that in a while out of distrustfulnesse we either utterly despair of it or through impatiency of minde we strive if it be possible to bring it to passe against might or otherwise one way or other are ready to procure some indirect means whereby our eager intention may be fulfilld headlesly running on many times thus to multiply our sins without any reason not considering at all that if we had not tormented our selves with such over eagernesse of expectation and sinn'd against God with this unlawful hastinesse of minde and despairing thoughts doubtlesse our businesse would have never the worse but rather the better have took its effect in due time and this is that impatient hastinesse of minde and distrustful fear that maketh many of us to curse and swear so much in the passion of discontent to go to Witches for recovering again the goods that we lose or so soon as we be sick to post to the Physitian as our onely hope and the like It was this impatient hastinesse of minde that made Saul offend 1 Sam. 13. 8 whenas both he and our selves did we but use the counsel of David Psal 27. 9 to tarry the Lords leasure and be strong I say his leasure with patience and be strong in faith we might verily prevent many a sin nay perchance most sins for were it not this impatient hastinesse of ours what sin almost is there could prevail against us had we but that true patience and stayednesse of minde soberly to wait and weary out the temptation the devil might go away from us as he came The storm most fiercely for the time doth rage Stay but a little and it will asswage It is this too importunate hastinesse that causeth discontented murmur●ngs against God making us when things go not to our mindes and that we prosper not according to our account and expectation even making us I say half angry with the Almighty as though he were a debter to fulfil our desires It is this hastinesse which draweth us many times into the most dangerous impieties Sin in time brings the soul into such a senslesse dulnesse and stupidity that as if we had made a Covenant with d●ath and a League with hell we are little moved with any terrour thereof and we quietly yeeld up our selves as if there were an inevitable necessity for us to be thus wieked and ungodly we know not what to say or to do in the case we are so much plunged in this mire and clay where there is no ground no hope of coming out that it is beyond all that we can think and endeavour to do our selves any good and therefore we cannot conceive sin and this inward corruption of nature to be any otherwise in us then as a corruption in the body which when once it hath gotten a long continued vent and running issue in the leg there is no stopping thereof without present death to the party unlesse there be an issue made for it in another place And so we being thus filled as Saint Paul speaketh of the Heathen Rom. 1 with nothing but spiritual corruption in the soul unrighteousnesse fornication wickednesse covetousnesse maticiousnesse c. we cannot imagine how the vent thereof can be stopt but that it must needs have passage one way or other and indeed so for the most part when it is stopt of its ordinary course it findeth out a secret vent elsewhere And truely after this manner sometimes we seem to be reclaimed and reformed of our accustomed vices whenas in very deed we do but turn out of one sin into another for this is the devils policy now and then to imitate Repentance by altering and changing up and down our sins to the end they might not grow tedious unto us to make us loath and abho● them utterly or perchance to give our consciences some satisfaction with the shew of Repentance that we may the more securely continue in sin For the devil hath many shifts to invent wherewith to give us content and delight He will provide all variety and pleasure that is possible to indulge our appetite as being weary of this sin that we may go to another our affections being tired with ambition we might recreate our selves with lust and luxurious idlenesse our souls being stopt of their course in malice and covetousnesse we might take as it were a turn another while in Epicurism and indulging vanities sometimes perhaps a variety in the manner of our sins for novelties sake may give us a little change of satisfaction as sometimes it may be plain dealing gives the minde best liking in our sins sometimes equivocating and deluding excuses sometimes the matter is best of all to be qualified with a crafty involving of others helping in the act sometimes again a sole and absolute secresie of the whole businesse is more grateful to our conscience Every way and however it be effected we feel our selves in sin just as in the condition of sick men he that is much sick is not in so much ease as to lie always on one side though his bed be never so soft so sin like the sick mans bed hath not so much pleasure in it as to give us any long content he turns from side to side to finde rest and findes none so long as he is sick so we unhappie sinners wallow to and fro in our sinnes without rest we are unstable in all our ways There 's no delight no rest is to be found Whilst sin in us so strongly doth abound I say we can finde no pleasure no full satisfactory o● long content in pleasure as long as we thus turn out of sin into sin out of one bad course into another unlesse that we quite turn out of sin unto God But wo is us Hic labor hoc opus est here lies all the difficulty this is the main matter of all the flattering subtilty thereof hath as I said for long ago as Dalilah beguiled Samson so wholly robb'd and beguil'd our soul of all their strength and courage to true R●pentance that we were much too weak to break off from us those fettering bonds and

to do the vvill of God saith the Philosopher Gods will is the Centre of all humane wills where they naturally enjoy their rest and quiet and though they may for a time seeme to fixe a kinde of delight and pleasing satisfaction on other things yet is there no true no perfect and full rest but in Gods vvill O thou soul of man why dost thou send out thy thoughts so far to seeke rest and happinesse in rithes in honours in learning in pleasure alas in these things it is not to be found intra te est falicitas tua thou must looke after it within thee if thou meane to finde it thy understanding thy vvil and thine affections sweetly turned to the Service of God This O this alone is that good vvhich hath true content No S●mpsons strength Salomons vvisdome or Davids victories can give any felicity at all to the mind of man vvithout God in the performance of Gods vvill is the vvhole perfection of mans good And therefore When Adam did at first Gods will transgresse He made us slaves to all unhappinesse That was it that brought so much trouble so many sicknesses so much death and hell into the World and it is that still that keeps us in perpetuall misery we eat and are not satisfied we labour and have no comfort therein and all because we do not fully submit our selves to Gods Will there is nothing can do us good any further then as it is conformable to the Will of God for behold we may work and work hard all our lives long even in the best things and be never the nearer Heaven Thus doth our Religion make no progresse to salvation when we will be religious only after our own fashion here none but such things as please our humour practice such piety as huggs our Genious this is as St. Paul speaks in the third Chapter of the second Epistle to Timothy this is verily I say to be lovers of pleasures of our own phansie and delight more then lovers of God having in profession a forme of godlinesse but in effect denying the power thereof and thus when there is so much of our selves put into the duties of Religion our fasting our prayers our almes and the like we may say as St. Iames did in another case Sure this Religion is vaine and altogether in vaine Tam grande malum est voluntas propria So great a mischiefe saith St. Bernard is our own will even so great a mischief that it breaks the neck of all religious duties be they never so glittering making them as the father hath it only Splendida peccata glorious sins whereas an humble conformity to do the Will of God though with the meanest abilities is a great proficiency in Christianity a little leaven of our own wtll and humour in the service of God is of such an infectious strength that it is able to sower the whole lump of Religion so necessary it is for us as our Saviour saith to Beware of this leaven of the Pharisees the humoursome selfe-conceitednesse of our owne waies Whosoever will come after Christ must deny himselfe I say must deny himselfe and take up his Crosse and follow him for they that are Christs have crucified the flesh with the affections and lusts they have renounced their owne wils they have put off themselves with that fiat voluntas tua Thy will be done It shall not profit us to give away all our goods to the poore or even to l●se our lives unlesse it be in Ordine ad Deum to perform Gods will for his sake S. Paul vvhen he began to live the life of a Christian left off to live the life of a naturall man I live saith he Gal. 2. 2. Yet not I but Christ liveth in me Thus must Christianity thrust out nature because the naturall man cannot please God O Lord whilst we are in the flesh we cannot serve thee as we would but Oh that we were delivered from this servitude of sin that we might freely imbrace this heavenly imployment Maxiraum est munus Deo ministrare Isocrates counts it the best office in the World to serve God And how can it be otherwise for as one notes that Saints in Heaven do rather rejoyce in doing the will of God then in injoying their owne happinesse O blessed worke can we but desire that which is as good as Heaven it selfe The trade of Saints is to rejoyce alwaies In their Creators will and sing his praise For thus they say in the fourth of the Revelations and the 11. vers Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created because thy will is fulfilled therefore we rejoyce and set forth thy glory for ever It vvas the very meat and drinke of our blessed Saviour all the while that he vvas in the World to do his Fathers vvill sure he loved it so much that he did nothing else from his childhood to his death and he that did so much delight in it himselfe doth so much like it in us and so highly esteeme it that for it he doth not onely vouchsase us the name of friends but vve must claime kinred with him he hath said it himself He that doth the will of my Father he is my Brother and Sister and Mother Drexelius makes it to be the perfection of felicity unicam in omnibus Dei voluntatem c. to be observant in all things to the vvill of God is the compendium and summe of a most ●appy life since then vve are to do the worke and vvill of such a Master vvhose service is an happinesse vvhose commands are not grievous and delights not in bloody sacrificing of our selves but onely in a cheerfull obedience O let us not be vvorse then the Centurians servants who when to one of them he saith go he goeth and to another come he cometh and to the third do this and he doth it So much for the second thing to be considered That we must do the will of our heavenly Father The third is That we must do it in this our day or opportunity of life while it is day Not moneths not yeares not ages are to be expected we have but a day for it and no more we may husband this short time to our best advantage to day if we will heare his voice vve may for this is the appointed time this is the day of salvation aut nunc aut nunquim what we do we must do now or never up therefore and be doing presens tempus operationis est futurum retributionis so saith Nazianz●n the present time is the time of vvorking the time to come is the time of rest the least neglect at this time is an everlasting losse and hinderance to us wee shall never have againe the opportunity we now have aliqua est rerum omnium recuperatio nulla temporis saith one there may be

dust What man liveth and shall not see death or shall deliver his soul from the hand of Hell Omnes eadem sorte premimur Mine thine his and every ones Lot is cast the houre and the minute of our lives is limited farre off it cannot be for it commeth or is comming how soon we cannot tell Watch therefore even watch continually since yee know not the houre Vitae summa brevis spem nos ve● at incboare longam The whole summe of our life is but short how then can we expect death to be farre off David calls our life a shadow Job a smoake Salomon a Ship In a Ship saith a Father whether we sit or stand we are alwaies carried towards the Haven so our life is ever moving towards death no houre but the Sun goes Westward no moment but our age hastens to its end to its long end it will quickly come the longest day hath his night Methusalem hath his mo●tuus est and he dyed I say the longest day hath its night and here it puts me in minde of that our Proverbiall saying All the life-long day the day fitly expressing our life and our life a day a day only a summers day towards the evening the Sun shines out most bright and glorious and loe presently it is downe such is the shortnesse and sudden departure of our life that David in like manner hath most aptly expressed it by a tale We bring our yeares saith he to an end even as it were a tale that is told for when it goes pleasantly on and we expect to heare more of it before we are aware on 't it is ended thus as it were In the midst of life we are in death and are cut away like the flower which fadeth in a moment verily therefore all flesh is Grasse and the glory thereof but as the flower of the field and yet such is most times our folly so to build up our thoughts here upon Earth as if we had an Eternity to live for ever whereas do but we duely consider it every day that goes over our heads bids us be in readinesse for death gives a sufficent Item of Mortality Immortalia nesperes monetannus almain c. So many daies so many moneths so many yeares past and gone so many passing Bells so many Funerals celebrated before our eyes must needs forbid us to expect a long time Saint Chrysostome saith That nothing hath deceived men so much as the vaine hope of a long life who knoweth the Sun may set at the morning of our life or at noone if at neither of these yet be sure the Evening commeth and then it will set The Lord bids Moses in the 19. Chapter of Exodus To prepare the people against the third day although we passe over the first day our youth and the second day our middle age yet at furthest we must be ready against the third day our old age the first or the second day may be our last the third day must needs be our last and therefore saith Seneca Omnis dies sicut ultima est ordinanda Every day ought so to be ordered as if we should not live a day longer Me thinkes Saint Austines experience should be a sufficient warning to us for saith he Experti sumus multos ' expirasse expectantes reconciliari We have seene many to have been cut off whilst they have but begun to make their reconciliation with God too too many alas there be whose Sun hath set ere they thought it to be their Mid-day Let us take heed that death steale not on us as a thiefe in the night Lucius Caesar dyed in the morning putting on his Cloathes Alphonsus a young man dyed as he was riding on his Horse We need not seeke after forraigne Examples there be too many of the same nature at home with us How many have we seene before our eyes some to be snacht from their pleasures some from their sinnes some from their worldly employments whereas they have made their accounts of many years to come so true is that of the Poet Nemo tam divos habuit faventes Crastinum ut possit polliceri diem The Gods no man did ere such favour give That he was sure another day to live There is no certainty of this life not for a d●y not for an houre no not so much as for a moment God hath many means to take us away even in an instant as we go up and downe as we sleep as we do but draw our breath any how good is it therefore that we have a Memento mori alwaies at all times hanging over our heads like that Sword in the Story which hung by a Horse haire over the head of him that sate at Feast putting us in a due feare and warning of the continuall danger that we are in I say alwaies hanging over our heads and so imprinted in our thoughts that we may seriously remember how short our time is how soone our night commeth It is Platoes Opinion That a wise mans life is nothing but a continuall thinging or meditating upon death Philip King of Macedonia had his Page three times every morning to tell him Philip remember that thou art a man that thou art mortall that th●u must dye O excellent Memento and most worthy to be imitated the Emperour of Constantinople was wont sitting in his Royall Throne to have a Mason come to him with his Tooles in his hand asking What kind of stone he would have his Tombe made of intimating that he should not forget how soone all that his Royall pompe might be buried in the Grave And here me thinks I cannot but repeat The famous Act of Saladine the great Who amidst his noble Victories and conquering Triumphs had so much minde of his death and the true end of all earthly glory that he appointed his winding shee● to be carried upon a Speare before him at his Funerall thorough out the City proclaiming thus his intention of minde All these my Riches glorious Pompe and Traine When D●●th is come they are to me in vaine This Winding sheet is all that I shall have Along with me to carry to the Grave The good Father was so mindfull of Mortality that he had alwaies ringing in his eares Surgite mortui venite ad judicium Rise yee dead and come to Judgement to the end he might husband his time so worke in this day of his life here that he might not be found an unprofitable Servant when his night came Iohannes Godfridus had these words engraven in Gold Every day I stand at the doore of Eternity And in divers parts of his House he had set up the bones and Sculls of dead men that so his eyes if it were possible might have no other Object to behold then of mortality Sure there are no thoughts doe more concerne us Mortalls then those of Death O then Teach us so Lord to number our daies that wa may apply our hearts unto wisedom