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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
day_n	hour_n	long_a	raise_v	3,938	5	10.8112	5	false

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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

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

take heed of the least sins directing our conversation in a more elevated and steady course then usual as conceiving our selves to lie open to the awful view of an Omnipotent and most glorious Deity as also we can more duely humble our selves and pray before him with a fervent with a lively earnestnesse and confidence of obtaining For first the abundant experience of Gods great love towards us together with that loving affection which we feel in our hearts towards him again breeds a kinde of union and friendship betwixt God and our souls and this union begets a trust and confidence in him and then this confidence doth fully perswade us that we shall prevail with him in any thing so that it be best for us to obtain it I say Best for us that is for our good though not always to our liking our Prayers verily 't is sit they should be confident but they may not be obstinate and self-will'd Nature doth use to take it harsh not to have her desire granted but David's resolution in Psal 39 will at length pretty well satisfie her I became dumb and opened not my mouth for it was thy doing For it was thy doing that 's the reason to stop our mouthes and hold us contented And 't is our Saviours reason and resolution in Matth. 36. 39 Neverthelesse not as I will but as thou wilt Gods will we are sure is far better then ours and therefore good reason it is that ours should in all patience and humility be ruled by his better it is in his care for he hath a greater care over us then we can have of our selves and better in his wisedom and foreknowledge for he knoweth far better what is good for us then we know for our selves Our sinful wills do seldom aim aright Lord give us what is fitting in thy sight What thy good will and pleasure is and we are contented Again as we have such a submissive trust and confidence of ob●●●ning in Prayer so are we always more affectionately apprehensive of what we do pray then in the time of sin our thoughts can go along and keep turn with the words of our Prayers at the confession of sins shall we feel our selves pressed with the burden of our wretchednesse at the Petitions of grace our soul will be athirst after the living God Oh when shall we be satisfied with the fulnesse of his mercies at Thanksgiving for his Blessings our heart doth as it were run over with the abundance of his loving-kindnesse Even so hath thy Mercies embraced us on every side that who can set forth thy praise O Lord or declare the goodnesse that thou hast done for our souls Thus I say we can now keep our thoughts neerer to the sense in prayer then at other times and yet we shall finde it at the best time of our Devotion very difficult to keep our intention close to it any long while specially in Publike praying for do what we can ever and anon our mindes will be sliding away from the matter in hand and dreaming upon other imaginations at least some other thoughts on the sudden do come athwart us and put us from the sense so that seldom do we hold our intention steady upon it thorowout a whole Prayer unlesse it be very short For we may here pertinently take notice that sin is so naturally rooted in us and all Mankinde that 't is a very hard task if with due inward silence we observe it in our selves to keep our secret thoughts within compasse even whilst the eye of Conscience is most watchful I say Even whilst the Star of Jacob shines most bright In us to purge away the dark of night So that it was no marvel David said that the righteous man falleth seven times a day whenas there is seldom an hour in the day even in the purest condition of our life specially if we have any concernment to be conversant in outward affairs I say scarce an hour wherein extravagant and unlawful imaginations or desires do not most thrust themselves into the minde which though perhaps indeed the awaking care of Conscience by Gods help doth quickly check out again with shame in these or the like motions of dislike as Fie t is not right God forbid yet the Corruption of nature hereby sheweth it self to be always active in us though it doth not now prevail as it would O Lord God our best Condition in this world thou knowest is but as a night in which thougb there be some light shining within us yet is there much more darknesse and therefore our experience methinks doth most fitly and naturally Moralize that expression of thine concerning our Saviour Numb 24 where thou hast called him by thy holy Spirit The Star of Jacob even as it were the day star of heaven arising in our hearts a star and that befitting the night and yet a star which shineth to our Souls and Consciences with a blessed light of joy and comfort and so as Saint John with his Baptizing tears of Repentance prepared the way for our Saviour to be entertained in the souls of men so I say the watery clouds of sorrow for sin passing away from our re●enting souls do unvayl our Saviour unto us that Star and Light of divine grace that he may shine out again as the joyful Light of our Salvation And O most merciful Saviour thou that art here a Star unto us a Day-star appearing before the Sunrising be thou hereafter in heaven the Sun it self the Sun of Righteousnesse shining in most perfect glory unto all Eternity But to go on Lo the sweet Olive branches that this Noab's Dove Repentant reconciliation bringeth in unto the soul It is said Prov. ●8 1. That the righteo●● are as bold as a Lion Lord who is there that can say he is righteous before thee when as the very Angel are unclean in thy sight much more are we the very best piece of whose life is as a menstruous cloth defiled with grosse imperfections yet see the neerer we draw on thereunto the lesse fearful we are the terriblenesse of thunder which according to the Poet Is apt with fear to shake the mindes of men Jussit humanas motura-tonitrua mentes or the hideous examples of Gods Judgements and the ●ike nay even terrible death it self which according to the Ancients is naturally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most terrible of all terrible things all these with which we are wont to be affrighted do not now strike us with so deep a passion of fear nor go thorow our loyns with such a terrour and that not at all because of any deadnesse of Conscience but out of the livelinesse of faith I say Because the Lord as it is in Psal 27 being our light and our salvation whom then methinks should we fear the Lord being the strength of our life that is the trust and confidence of our souls of whom or of what should we be afraid Again the

a bag of dung a sinke of filth and corruption me thinks the very meanest creatures are more happy then we for loe O Lord they continue perfect in that state thou hast created them they live not in sinne against their Maker they die in innocencie but man alas unhappy man liveth in sinne dieth in trouble O finne thou art the worst of all evils thou art worst then death worse then Hell sure better were it to have no being at all then that our being should be offensive to that God which hath bestowed it on us In the time of plague and infectious sicknesse in lik● manner doe our Meditations more consideratively enlarge themselves how are our thoughts then not a little swollen up with sadnesse and griefe at the tender apprehension of the solitary and forsaken estate of those poore soules who are imprisoned and shut up in the infected houses thinking thus with our selves O Lord how happy are wee on whom the Sun shines thus merrily the Sunne of Gods favour wee have health wee have Liberty wee have Plenty of all things at our hearts desire but they poore wretches are inclosed within the shadow of death their feet like good Iosep●s are in the stocks and the Iron thereof entreth into their soules the hardnesse of misery maketh their very hearts to bleed for as Iob saith Tbe arrowes of the Almighty are within them and the poyson thereof drinketh up their spirits O how can wee forget to have compassion on such misery as this The se●ious deepnesse of our mind doth also thus frequently close up in our Meditations the departing day and Lord thou hast added one day more unto this our life which thou mightst long ere this have shortned and cut off Lord prepare us for our end and make us willinger to die then yet wee are that when as wee shall have brought all our dayes to a period as we have now this day wee may be ready and well content to depart out of this world to thine eternall mercy and that wee be patiently resolved that this face these hands and this whole body of ours after a while it may put on corruption be clothed with blacknesse and deformity and so with the fatall necessity of all Mankind naturally to be composed into Mortality and be gathered to our Fathers to rest with them in the dust untill thine appointed time Vntill that shrill awaking Trumpet sound At the last day to raise us from the ground The Melancholly Man is a man full of thoughts his phansie is as it were alwayes in a constant Motion no sooner doe wee discharge our braines of these diviner thoughts and meditations specially our mind being at leisure from worldly things but forth with it is in action either with some idle or ill employment either wee are building of Castles in the ayre or framing of Vtopiaes and the Idea's of one thing and of another of Monarchies of Paradises and such like pleasing dreams of phansie or else wee are on the otherside snarling our thoughts with the toyls of sinne Each sense of ours to the heart Proves Traytor to let in Temptation with his fatall dart The Harbinger of sinne How often thus doe the allurmeents of pleasure involve our minds in a restlesse unquietnesse untill wee give satisfaction thereunto how often doth the provocations of lust follow our thoughts till wee commit Adultery with the Baby of our owne fancie how often again doth impatiency haunt us till wee are engaged in wrath and distemper how often doth the love of Riches torment us into the consent of injustice This is the difference wee may find in our soules betwixt good and evill when wee are affected with good things wee are ready as I say to poure out our braines into an abundance of Consideration thereupon but when as wee goe to make use thereof in the practise of our lives such difficulties and impossibilities doe stand in the way that it is even against our stomack then to t●inke upon it when contrariwise wee are affected with evill things it may be wee are not ready to spend so many thoughts upon them but wee may easily observe our pronenesse to imprint them in our actions For good wee are as the fruitlesse Fig-tree all whose sap is but enough to bear leaves none for fruit so that in manner all our goodnesse goes out into thoughts meditations and desires little or none at all into practise and performance but for evill wee are more fruit then leaves the practick part of our soules doth here out-goe the speculative Facilis descensus av A●rni Nature hath made it easie for us to goe downwards in the paths of death and destruction and yet notwithstanding by Gods mercy sin doth not over-come us to fulfill it in the lusts and full swing thereof we are not at ease and rest with it it doth discontent and trouble us there is no perfect quietnesse in our soules whilst it prevailes within us although sometimes for want of carefull diligence it taketh such advantage of us that t is long and difficult ere wee can wind our selves out of the snare therof I say long and difficult ere we can throughly untie those knots of perversenesse and impiety which Sathan when hee gets time and liberty doth cunningly contrive within us Here we may note the wisely-confirm'd maturity of years and better acquaintance wi●h the nature of things as it doth helpe forward our continuance in grace in that it becomes longer being made cleane by repentance ere we shall now fall backe into sinne I meane into more grosse and frequent sinnes so likewise it advantageth our continuance in sinne in that it becomes the longer also being in the state of wrath ere wee can be duly reconciled againe by true repentance and the reason hereof without question is chiefly to bee conceived for that ripenesse of age makes nature more solid stiffe and unmoveably set in its course being the right subject of constant seriousnesse and Melancholy as on the other-side youth is vainely wavering and according to the Poet Cereu● in vitium slecti c. Like wax that 's quickly wrought to any shape And pliable to any alteration Againe touching the settlednesse of our courses in this spi●ituall condition of the soule it is alwayes to be observed that the more unhappily finne doth prevaile over us and the longer it doth continue with us the more we are disheartned and loth to repent by reason that difficulty and bad successe doth daunt the courage and deter from that which easinesse and happy proceeding doe make to delight in thus likewise in other things it is usually seene that hee who thrives delights to be a good Husband prosperity backs on the endeavour and sweetnes a mans labour In like manner also when we have good successe in Religion it makes us the more religious the be ter wee thrive in it the more wee are in love with it that which wee have already quickens the appetite and

turn us unto a due serious repenting or sufficiently to rouze us up out of the unhappie Lethargie of sin and therefore sure God is now whetting his sword and bending his bowe against us As Lazr●● in his grave so we have been in our trespasses and sins so long dead even stark dead unto all goodnesse that we had need be call'd unto elatâ voce as it is in the Eleventh of Saint John with a loud voice if God mean that we shall effectually hear him Dangerous diseases deserve desperate cures If nothing else can thorowly awake us the Judgement of a troubled minde and tormented Conscience must do it But when once it comes to passe that the Almighty sheweth forth his wonders in the deep his mighty strength after this manner in the deep thoughts of mans heart O what a sharp fit and tedious bout must we undergo for saith Solomon The spirit of ma● may sustain his infirmity but a wounded spirit who can bear Not Job 's afflictions nor yet all those ten Egyptian plagues can parallel agen The misery that that poor soul is in Whom heav'n doth strike with terrour for his sin Any outward crosse or trouble is tolerable and may be sustained but the inner trouble of a distracted minde and wounded Conscience who can bear You may note that though the minde and Conscience be toucht with many secret terrours and perplexed difficulties in the course and passage of this life according to that of David concerning himself Even from my youth up thy terrours have I suffered with a troubled minde I say There be in the soul of man many tormenting thoughts as also sins of ours and sayings of Scripture often too hard for us well to digest but this ensuing Passage of a distracted minde and troubled Conscience is seldom parallel'd For lo I shall herein shew you a Mystery even welnigh the very height and utmost pitch of Terrour and sad Distraction that the melancholy minde can undergo without falling quite into Fury and Madnesse which doth fitly follow this more then ordinary ill course of life here presupposed and so long a sleep in presumption For this is the right Method in the state of the soul before such great trouble of minde there usually precedes a deep sleep in Presumption because the minde and Conscience can never be very much inwardly troubled it may suffer some small distresse I say never be much troubled as long as fear the watchman of the soul keeps his due centry And therefore this is the true wisedom of a careful Christian diligently to keep this watch about him lest he be overtaken besotted and engaged in sin and so then the day of the Lord come upon him like a thief in the night I say the day of the Lord the day of his Judgement a day of gloominesse and thick darknesse a day of trouble and distraction of minde even such a day as is exprest in the next Part wherein the Lord thundreth from heaven with his mighty power against the soul of man Of the Soul troubled in Conscience WEll the troubles and terrours before spoken of in the precedent part in reference to these that follow and are now at hand are but as S. Matthew saies of those troubles that shall go before the day of Judgement the beginning of sorrowes I say the beginning of sorrow they are like the scattering drops which fall before a shower and O now the shower it self begins to fall apace a terrible shower and most violent storm such a one as David speaks of in Psal 11. vers 6. where he saith Vpon the wicked be shall raine snares fire and brimstone and an horrible tempest this shall be their portion to drinke For now our minds and bodies being perhaps more properly made fit for that purpose I say the rather fitted thereunto as either by occasion of the leisure and vacancy of the mind or also by the like concurring occasion of strong melancholly vapours in the body or other diseased disturbance Though fin only be the procuring cause yet these or some of these are usually the present occasions which mainly help it forward we quickly fall into an exceeding dumpishnesse of mind and even in a short space our fancy is followed with swarmes of tormenting thoughts in so extraordinary a manner that we cannot tell what to doe they come so thick one upon another and are impious in so high a degree that the dismall and hellish terrour thereof doth quite dull and take off our sences There is for the most part no one houre all day long but that we are haunted with them as with so many hideous ghosts insomuch that usually do what we can nothing will put them from our mind or give us the least ease and respit from this misery Intentions still our mind gets no reliefe At all from this torm●nting inward griefe Those thoughts they are such black thoughts most of them so infinitely fearfull so unspeakable heynous that they do make us extreamly to shake with feare and put us many times in such a trembling that we are as it were fainting with the deep agony and anguish thereof they do so subtilly shoot into our imagination that for our lives we cannot with all our strength and endeavour shut them out or so much as mitigate the violence of them they are even as the piercing lightning which cannot be withstood For least your understanding should be mistaken it is to be noted that those thoughts not as yet spoken of are more of a darting then a reflecting nature To go on they are as so many terrifying Haggards and hellish ghosts unto us that do even make us shrinke for feare as often as we do but think upon them or so much as take the least glimpse thereof into our apprehension and then as soon as we are thus never so little afraid they will sure come upon us and that the more fiercely too fear giving any adversary advantage to have the greater power over us The manner of being affrighted herewith many times is as when some extraordinary thunderclap on the sudden strikes a man with so violent a terrour that his heart is even as they say out of his mouth therewith the passion whereof is able to be in such an excesse that it doth even stun our sences for the time making us as quite sick with the amazement of it What shall I say No mortall tongue can ●hew Those fearfull terrors which our mind doth know It is said indeed in the sixth Chap. of Genesis that every imagination of the thoughts of mans heart are onely evill continually But O these and the like thoughts as I may say even sent from Hell into the soul of man are so beyond measure unreasonably evill that we shall many times think to our selves think it I say to be a thing almost impossible that man as a meer man and being only in the mortall condition of humanity should be capable of entertaining such

up of too much sorrow for this being swallowed up too much this over-yeelding up our strength of nature to solitary griefe and mournfull Melancholly gives the Devill many times great advantage of us as he intimates in the 11. verse of the aforesaid Chapter Least Sathan saies he should g●t advantage of us for we are not ignorant of his devices indeed we ought duly to be humbled and as St. Paul speaks in the first Epistle to the Corinthians the 5. Chapter To deliver over our selves our sencelesse stubbornnesse unto Satan for a time for the destruction of the flesh that the spirit may be saved in the day of the Lord Iesus But we must understand also that it is not convenient for us to grieve without measure and without end for certainly it is not the sorrow of heart that doth help us in such disease it may hinder us of help it is the religious cheerfulnesse of a better desire that in time works the cure therefore we may herein advise our selves as St. Paul did Timothy in his first Episte unto him and 5. Chapter To drink no longer water that is not to feed too much on the bread of carefulnesse nor drink in the water of affliction into our souls but to use therewith a little wine I say a little wine Wine which as David saith maketh a merry heart to strive to take comfort and to be merry in the feare of God whereby nature may be the better enabled also to set to her assisting hand in the deliverance Mirth cannot erre as long as it remembers its latter end and the feare of God to enjoy both our selves and Gods blessings in a moderate and cheerfull manner is not only lawfull but necessary for us Religion is no enemy to honest mirth neither doth the Almighty desire the death of sinners but their life their death of griefe but their life of grace Alas we are but weak Creatures and of a short continuance O Lord we have sinned as Iob saith in his seventh Chapter What shall we doe unto thee O thou preserver of men and as he saith againe in his sixth Chapter Is our strength the strength of stones or is our flesh of brasse O Lord we cannot abide the fury of thy wrath for sin nor are we able to behold thy sierce indignation thou therefore that bringest man to destruction humblest him downe to Hell and the Grave and sweetly sayest Come againe yee children of men re-exaltest him to thy favour O consider that our age is short even no more then as a span long we are alas we are but Pilgrimes Strangers and Sojourners here as all our fathers were O spare us therefore spare us a little this little space which remaines of our life that we may recover our strength before we go hence and be no more seene Before we goe thither from whence we shall Returne no more no more no more at all And now me thinks I heare the Body thus speaking unto the Soule O my love wilt thou goe away from me Alas wilt thou goe away from me thou knowest that I have no comfort at all but thee thou art my joy my whole delight and wilt thou be gone and leave me behind here to be utterly cast away to putrifie rot and perish in the earth If the Disciples were so sad and sorrowfull at the departure of St. Baul in that he said They should see his face no more how doest thou think I can chuse but even swoone and dye with conceit that thou wilt thus leave me me poore wretch that can have no being nor subsistence without thee but lo the Soul replies Why dost thou weep my deare though I must goe from thee for a time yet be not discomforted I will come and see thee againe and embrace thee with everlasting embracements I will then never goe from thee more O give me leave to depart for God hath decreed it Nature hath appointed it we cannot live together on Earth as we be but we shal live together hereafter in a most absolute and perfect being we must needs submit to mortality Ah there 's no continuing here my sweet heart Death doth the dearest lovers part For why we are mortall and all must away To take our lodging down in the clay But though we lye down yet shall we rise againe and that even in a while for loe but little while and he that shall come to open the Graves to fold up the Heavens like a scroll and to unbarre the fatall strength of time I say he that shall come will come and will not tarry Oh! but a little while and the Son of man shall appeare like the bright Lightning with the glorious company of his most holy An●els to gather together the foure corners of the earth even the people from the one end thereof unto the other unto a day of Judgement where we shall then stand before the Judgement Seat of God to be setled in a perpetuall and never ending condition wherefore let our spirits O let our spirits and all that is within us with the aspiring Lark humbly mount up to meet the Lord in the Clouds now before hand with this melodious Antheme this song of Sion in our mouthes O blessed Iesu remember us with mercy wh●n thou commest into thy Kingdome O thou that commest ●● judge the world condemn●us not for our sins at the last day O sweet Saviour deliver us from that red Dragon which ●peneth his terrible mouth ready to devoure us O preserve us a while here on earth that we may be with thee for ever in Heaven To see the mighty glory and renowne Of him that is and was and is to come And to that end make us O make us in these few houres which we have to live never to forget the words which thou faidest of thy selfe in the ninth of St. Iohn the fourth verse whilst thou wast on earth amongst us I must worke the workes of him that sent me while it is day the night commeth when no man can worke That we may take this thy example for a patterne all our lives long and may turne this thy holy resolution into our practice and meditation continually First that as thou didst worke so must we worke here and not be idle 2. That as thou didst worke the works of him that sent thee into the world so must we also work the will of our father which is in Heaven 3. That as thou didst it in thy day so must we do it in our day this day of our life 4. For as the night the night of thy Passion commeth so our night of death is continually approaching 5. And then no man can work even no man at all can work out his salvation O excellent rule I here is roome enough for our souls to exercise their thoughts day and night even this day of working untill that night of rest this day of life untill that night of death when no man can