Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	death_n	life_n	3,302	5	4.8128	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B14844	Six excellent treatises of life and death collected (and published in French) by Philip Mornay, sieur du Plessis ; and now (first) translated into English.	Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.; Cyprian, Saint, Bishop of Carthage.; Ambrose, Saint, Bishop of Milan, d. 397.; Cicero, Marcus Tullius.; Seneca, Lucius Annaeus, ca. 4 B.C.-65 A.D.	1607 (1607)	STC 18155; ESTC S94239	82,027	544

aside of imperfections and putting on of that grace which is imparted to all the faithfull which bear the mortification of our Lord Iesus in their soule and bodie Now this mortification consists in the remission of sinnes in the wiping away of offences in the obliuion of error and in the participation of mercie what can we say further of the benefit of death except wee should also once more adde that the world was thereby redeemed CHAP. 5. BVt I pray you let vs deliuer somwhat of the death which is common to all Why should we feare it seeing it procures no hurt or preiudice vnto the soule For it is written Feare not them which kill the bodie and cannot kill the soule Now by the meanes of this death the soule is deliuered being separated from the bodie and disintangled from these troublesome snares For which cause while we are in this body let vs prepare our selues for death let vs rayse our soules aboue the bedde of our flesh and to speake aptly let vs rise out of this sepulchre let vs retire from the coniunction of the bodie let vs leaue all earthly things to the ende that the aduersary coÌ„ming hee may find nothing that beloÌ„gs to him in vs. Let vs cheerfully march towards this eternal happinesse let vs mount vp with the flight of loue charity soare vp from hence which is to say from these fraile and worldly things hearing this exhortation froÌ„ the Lord Rise vp depart from hence minding that euery one should leaue the earth reforme his soule which hangs backward lift it vp to heauen rouse vp his Eagle-flight that hee may enioy the benefit of this promise Psal 103. Thy youth shall be renewed as that of the Eagle this was spoken to the soule Let our soules therfore soare vp aloft like the Eagle for she flies aboue the cloudes she glitters shines again by the renouation of her plumes she raises her flight euen vp to the skies where she cannot be intrapped by any snare for the bird which descends froÌ„ aloft downeward is often-times takeÌ„ with the whistle and snare or by some other subtil deuise And so let our soules also take heed of descending downe vpon the earth There is a snare in gold and siluer is limed there be nets in possessions and prickes in the pleasures of this world In running after golde the snare layes holde on our neckes in seeking after siluer wee are taken in the lime and setting downe our feete in possessioÌ„s the nets catch vs. Why contend wee after that gaine which serues for nothing but to ruine the soule that is so precious All the world is nothing in coÌ„parison of the losse of one soule for what benefites it a man Luk. 10. to haue wonne all the world lost his his owne soule What wilt thou giue in exchaÌ„ge of thy soule It caÌ„not be redeemed neither by gold nor siluer and yet it is golde that makes it to perish Adulteries wrath choler and all other passions are so many spikes which are fastened in our soules and that pearce our very bowels and intrailes Let vs therefore shun these euils raise vp our soules to the image and similitude of God To flie sinne is a resemblance vnto God whose image similitude is purchased by pietie and righteousnes CHAP. 6. That all the world is full of ginnes and snares THere be Principallities of the ayre Powers of the world that labour to throwe vs downe headlong from the raÌ„pire of the soule either they hinder vs froÌ„ marching vpright or seeke the meanes to ouerthrowe vs if we flie a little aloft beating vs downe againe to the earth but euen then let vs striue the more to mount vp our soules to heaueÌ„ hauing the word of God for our guide These Principalities do blowe into thy eyes the vanities of the world to make thee stumble but oh faithfull soule the more zealouslie guide thy steps towards Iesus Christ If they solicite thee by the auarice of gold siluer or of possessioÌ„s for the purchase of which thing they would haue thee excuse thy selfe from his banquer that inuites thee to the marriage of his Sonne which is his eternall worde take heede of making any excuse but contrariwise put on thy marriage garment bee at the banquet of this rich man for feare if thou deferrest and intanglest thy selfe in the affaires of this worlde hee call others and shut thee out of doores The powers of the world propounde also vnto thee the desire of honour that thou mightst grow proud like Adam and so comparing and equalling thy selfe to God thou mayest contemne his commaundements and begin to lose the true riches which thou didst enioy for he which hath not shal lose eueÌ„ that which he hath How ofteÌ„ in our praiers wherin we drawe neeter vnto God than by any other meane are our thoughts seized vpon by wicked and vile cogitations to the ende to hinder our affections from striuing to God-ward How often doth carnall concupiscence lay hold of vs How often are wee encountred with wanton eyes to assault a modest heart to pearce it suddenly with the dart of wicked desires How often are bad words fixed in thy wil and secret thoughts of no value against the which God speaks Take heed of harboring in thine heart wicked thoughts lest the Lord say vnto thee Why thinkest thou euill in thine hart or else when thou hast heaped together gold siluer and riches enough thou mayest say vnto me my vertue Deu. 8.13 and wisedom hath purchased this and so thou forget the Lorde thy God Behold the obstacles which that soule meets withal that bends her flight vp to heauen But for thee louing brother fight like a good souldier of Iesus Christ forgetting base matters and contemning earthly things aspire to those celestiall and eternal raise vp thy soule that it bee not allured with the baite of the snare The pleasures of this worlde are baits and which is worse they are the baites of sinne and temptations In seeking after delights thou lightest on the ginne for the eye of lust is the snare which entrappes him that treadeth on the same as also her wordes are another snare which for a time taste as sweet as honie but when sinne comes to be feelingly prickt in a vanquished Conscience then is it but gall and sharp bitternes Other mens goods alluring the eye are likewise a ginne ther be no paths throughout the whole course of our life which are not layde all ouer with theÌ„ And therfore righteous Dauid sayd they haue layed snares for me Psal 142. in my waies but see that thou follow the way which sayth I am the way Iohn 14. the truth and the life to the end that thou mayest affirme I restore my soule and shee conducts me by the paths of righteousnes for the loue of his name Let the world therefore bee dead vnto our eyes let vs die to the wisedome

vs conclude that death in it self is not an euill thing for there is no death either for those in this world or those out of it For the liuing it is nothing to them because they liue and for the dead they are out of his clouches And so it is no euill or discommoditie to the liuing who haue nothing to do therwith nor to those which in respect of the bodie are insensible and in their soules freely deliuered from the same CAAP. 8. That it is not Death it selfe of which men are afraid the opinion and apprehensioÌ„ therof only terrifies IF death be redoubted of the liuing I say it is not death it selfe but the apprehension thereof as euery one applies the same to his owne affections or in respect of his conscience as it is touched therwith whose wounds we may well accuse and not the sharpnes of death For the rest death is the gate of repose to the righteous as on the contrary it is the shipwracke and ruine of the wicked Out of question it is not the passage of death that offendeth them that feare to die but it is the apprehension and horrible conceit of this passage that thus tormenteth them In briefe as I saide before death greeues vs not but the apprehension thereof Now this terrible apprehension is grounded vpon a precedent opinion of our infirmitie and contrarie to trueth for veritie encourageth opinion daunteth vs. I will further auerre opinion it selfe hath a reference to life and not to death and we shal find that it is life it self which we iudge grieuous wher upon it appeares that the apprehensioÌ„ which we haue of death must not be referred to death it selfe but to life for if we haue done nothing in our liues whereof to be afeard wee haue no iust cause to feare death for punishment deserued by reason of offences committed feareth those of true iudgemeÌ„t and to commit sinne is an action of the liuing and not of the dead Life therefore hath relation to vs and the vigor and propagatioÌ„ of the same is supposed to be in our power but death which is the separation of the soule froÌ„ the body doth preiudice vs nothing at all The soule is deliuered and the bodie returnes vnto dust from whence it came The deliuered part reioiceth the body which goes to the earth feeles nothing and consequently hath no apprehension therof But if death bee an euill thing how comes it to passe that young men feare not to growe old and flie not the neighbour age vnto death From whence proceeds it that one which foresees his owne death dieth more willingly than another whom death surpriseth of a sudden So that I suppose they are very well satisfied which tooke death to be an euill thing and it were but for this onely reason amongst many others that by life we passe to death and by death we return to life for none can rise again except he first die It is true that fooles feare death as the worst thing that can befall them but the wise desire it because it is the ease of their labours and the end of their trauels For that which otherwise may bee said there are two reasons why fooles feare death one is that they call it death annihilation which in deed caÌ„not be coÌ„sidering that the soule liues when the body is reduced to ashes besides the bodie it selfe also must rise againe Another is because they fear the torments punishments wherof Poeticall books make often mention that is to say the barkings of Cerberus the terrible profunditie of the riuer Cocytus the Ferri-man Caron the troups of Furies the Infernall depths wherein the monster Hydra remaines that deuoures all where wee may see Titius whose intrailes renew growe again after they haue been eaten by a great huge Vulture which neuer ceases to torment him In like manner Ixion who rowles incessantly the great stone with the huge rock hanging iust ouer their heads that make good cheare beeing ready to fall vpon them These be the Poets fables But so that wee must not denie but there is punishment after death And if wee referre that to death which happens after it let vs also referre vnto life that which fals out after life Punishment therefore must haue no relation vnto death the which as before was deliuered is but a separation of the soule from the bodie And this separation is not euill seeing that to be dissolued Phil. 1. and liue with Iesus Christ is the best thing of all others saith the Apostle It followeth then that death of it selfe is not euill True it is that the death of sinners is euill From whence I collect that therefore all death in generall is not bad but that only of sinners in particular for Psal 14. 116. the death of the righteous is precious the which once more declares that the euil lies not indeath but in sinne The Grecians expressed death by a word which imported to haue end because it is the end of this earthly life The Scripture also calleth death a sleep witnesse hereof that which IESVS CHRIST sayde Iohn 10. Our friende Lazarus sleepeth but I will goe and wake him Sleepe is a good thing for then wee take repose according vnto that which was written Psal 3. I slept tooke my rest awaked againe because the Lord receiued mee into his protection The sleep of death therfore is a sweete repose Furthermore the Lord awakes and raiseth vp them that sleepe for he is the resurrection Ther is also a notable senteÌ„ce in the Scripture which sayth Eccle. 2. Praise no man before his death for euery one is knowen at the end of his life and he is iudged in his children if he haue taught and instructed them in his owne knowledge for the childrens misgouernment is euer ascribed to the fathers negligence And because euery liuing man is subiect to offend old age it selfe not being exempted here-from we read that Abraham died in a good old age because hee continued still constant in the good affection which he had to serue God Death therfore serues for a restimonie to a precedent life For if the Pilot be not worthy of his commendation before he hath brought his ship secure into the Porte what reputation can we holde a man in before the houre of his death Hee is his owne Pilot amongst the stormes and waues of this life as long as here hee soiournes he is in danger to perish The Captaine receiueth not his triumphaunt Crowne before the victorie be wonne the Souldier layeth not aside his Armes nor hath his due recompense before the ouerthrowe of the enemie The conclusion is that death is the full and entire payment of the faithfull mans wages it is the summe of his rewarde and his finall Quietus est Let vs also consider what Iob sayth Iob 29. That the blessing of the dead came vpon him for though ISAAC blessed his children dying and

to taste in liuing vnder thy protection Thou art admirable graciously good in time of affliction in that by such meanes thou healest our spirituall maladies and visiting vs thus in this world thou framest vs to meditate on a better life thou thy selfe hauing shewed vs a liuely example thereof It is true that I finde it hard to digest but thou wert brought to another maner of conditioÌ„ when to redeeme mee from hell thou didst descend thither and for the reconciling mee to thy heauenly Father diddest vnder-goe his curse By reason of my sinnes I haue so many times deserued hell and euerlasting fire and thou deliueredst mee I being secure that I haue a part in thy merit and obedience and that I am one of thy coheires to reigne one day with thee in thy kingdome and euen at this present in the middest of all afflictions to be seated neuerthelesse in heauenly places Hauing therefore my part in so many felicities why should I grudge to suffer a little time by meanes whereof thou meanest to awake improoue and drawe me neerer to thee But seeing thou knowest me better than I know my selfe if thou pleasest to make some triall of me grant me necessary power and patience to glorifie thee conuerting all the euill which may occurre vnto mee to my good and saluation And if in graciously supporting my debilitie thy benignitie doe vouchsafe to aduertise mee by some light affliction effect that this thy clemencie may drawe mee more and more to loue and honour thee to giue thee thanks for the care thou hast of thy poore humble seruant and by this meanes dispose me to attend and expect thee in death that after the same I may finde that life which I obtained by thy death and there bee made partaker with thee of perpetuall ioy and rest for euermore Amen Another O Lord God heauenly Father wheÌ„ I consider howe many wayes I haue offended before thy presence and high Maiestie I abhorre my selfe in thinking howe many times I haue forsaken thee my fauorable and gentle Father I detest my ingratitude when I see into what seruitude of sinne I haue too often throwen my selfe headlong downe selling as farre as in mee lay the precious libertie which thy Sonne purchased for mee I condemne my folly I absolutely discouer my selfe I see nothing but death and malediction hang ouer my head my conscience rising vp against mee for a iudge and testimonie of mine iniquities But when I behold on the other side thy infinite mercie which surmounteth al thy other works and wherein if I may dare so to speake thou exceedest thy selfe my soule is then somewhat comforted And indeed why should I doubt to find grace in his sight that so often and gentlie calleth and summoneth sinners to repentance expresly protesting that hee desireth not the death of a sinner but that hee should bee conuerted and liue Moreouer thy onely Sonne hath so assured vs that wee shall finde grace in thy presence by the goodly parables which he himselfe propounded as of the mite of the lost sheepe and of the prodigall childe whose liuely image I acknowledge to be in my selfe as I should bee ingrate incredulous and verie wicked to recoyle and bee ashamed of thy presence though I be neuer so miserable seeing that thou puttest foorth thine hand with so mercifull an affection to drawe me to thee O louing Father I haue faintly forsaken thee I haue scattered thy graces most vnhappily in cleauing to the desires of my flesh and swaruing froÌ„ thy obedience I haue entangled my selfe in the base seruitude of sinne I am fallen into extreame miserie I knowe not whither to retire but to thee whom I haue forsaken Let thy mercie receiue thy poore suppliaunt whom during his error thou didst support I am vnworthy to lift vp mine eyes to thee or to call thee Father but I humbly beseech thee abase thine eyes to looke downe vpon me seeing thy pleasure is so and that otherwise I must needs fall into the power of thine enemies The regard of thy countenaunce will quicken and leade mee towards thee I already feele some effect therof seeing in some sort I plainly discouer my selfe I knowe thou doest beholde mee thou gauest me eyes to discerne the daungers wherein I stood thou diddest seek and finde mee out in the worlde and death and out of thy mercie hast graunted my desire to enter into thine house I dare not require that thou shouldest imbrace or kisse me or that thou shouldest weep for ioy in hauing found out thy poore seruant and slaue I look not for those precious ornaments wherwith thou honorest thy greatest seruaunts and best affected children it sufficeth mee to be in the troupe of the least in thine house amongst the greatest sinners that haue obtained pardon of thee and that are vouchsafed some retiring place in thy heauenly palace where ther are so many seuerall habitations And that euen in thy house I may be as the least that pleaseth thee so thou doe but auow mee thine owne for euer O mercifull Father I beseech thee for the loue of thy best beloued Sonne my onely Sauiour to vouchsafe mee thy holy Spirit for the cleansing of my heart and strengthening of mee after such a sort that I may alwayes remaine in thine house there to serue thee in righeousnesse and holinesse all the dayes of my life Amen Another WHat doe wee in this worlde but heape sinne vpon sinne So as the present day is euer somewhat worse than the day before and we neuer cease to draw vpon vs thy wrath and indignation But when wee shall be out of this worlde in thine inheritance wee shall bee wholly assured of perfect and eternall felicitie the miseries of the bodie being layd apart and the vices and contaminatioÌ„s of the soule quight annihilated O heauenly Father encrease in vs thy faith that wee may cast no doubt of things so infallible Imprint thy grace and loue in our heartes for the raising vp fortifying of vs in thy fear And because thou hast seated vs in this worlde there to remaine so long as pleaseth thee without manifesting vnto vs the day of our departure which is only knowen to thy selfe I beseech thee take mee from hence when thou seest the fit time come and then to vouchsafe mee this fauour that I may willingly acknowledge the same and in the meane while that I may dispose of my selfe as thou hast ordained in thy most holy word Amen Another THis bodie is the soules prison and a prison that is obscure close and vncomfortable Wee are as banished men in this world and our life is but griefe and miserie But contrariwise O Lord it is in thy heauenly kingdome where we shall finde our libertie our naturall countrey and most perfect contentment Rowse vp our soules by thy Worde to the remembraunce and apprehension of such a good engraue in our hearts the desire of goods eternall and which onely are to bee sought after affoord our consciences some taste of this ioye wherewith the blessed in heauen are fully replenished that I may esteeme that which worldlings account so beautifull and so earnestly couet retaining the same with obstinate auarice and euen adoring it with such mad frenzie but filth and dyrte And procure that I feeling no taste but in thy veritie and grace calling continually vpon thy Name I may attend the day of my true deliuerance by IESVS CHRIST thy Sonne to whome with thee and the holie Ghost bee ascribed eternall glorie and prayse Amen Another LOrde IESVS the onely sauing health of the liuing and the eternall life of those that die I wholly submitte my selfe to thy will whether it shall please thee yet a little while to suffer this soule in my bodie to serue thee or that thou mindest to take it out of this prison I being assured whatsoeuer thou wilt preserue can not perish I am content with a very good heart that my bodie should returne to the earth out of which it was taken beleeuing in the last resurrection which shall make it immortall incorruptible and full of glorie I humbly beseech thee to strengthen my soule against all temptations couer me with the buckler of thy mercie to holde out Sathans dartes As for mee I am but weaknesse it selfe but yet I will relie on thy goodnesse and power I can alleadge nothing good before thee wherin to glorie but contrariwise alas my sins in infinite number accuse and torment mee but yet doe thy merits assure mee that I shall bee saued For I holde this for most certaine that thou wert borne for me that thou wert tempted and wert obedient to GOD the Father and that thou hast bought and purchased eternall life for mee Seeing therefore thou hast bestowed thy selfe on mee with all other thy benefites suffer not such a donation to prooue voide and vnprofitable Let thy blood wipe away the corruption of my offences and thy righteousnesse couer mine iniquities Let thy merites procure me grace and fauour before thy heauenly throne If my sinnes encrease augment thou also in mee thy grace that neither Faith Hope nor Charitie may growe dead but bee corroborated in mee that the apprehension of Death discourage mee not but euen when this my bodie shall bee as it were cleane dead cause the eyes of my soule to looke vp vnto heauen and let my heart then feruentlly crie out to thee and say O Lord I commend my soule into thy handes accomplish thine owne worke for thou diddest redeeme mee I am thine by thy Fathers gift to whome with thee and the holy Spirit bee giuen all glorie and prayse Amen FINIS AT LONDON Imprinted by H. L for Mathew Lownes and are to bee sold at his shoppe in Pauls Church-yarde at the signe of the Bishops head 1607.

die It seemes not that they goe but rather that they are haled out of this life Then they can say how they had been fooles and that by reason of their follie they had not liued out halfe their life but if they could escape this disease they would liue quietly and abandon all affaires Then they call to mind how they had borrowed in vaine that which they were not alwaies to enioy and that all their labour and trauell is now come to nothing But they are only wise and they onely liue which finde time and leasure wherein to learne wisedome For they doe not only beare their yeares well but they adde all the time past vnto their owne All the yeeres which passed before them they haue ouertaken and so we likewise if we be not too ingrate The famous Authors of these excellent sacred opinions were born for our sakes they prepared a life for vs. By other mens labors we are conducted to admirable things drawen and digged out of darkenesse to bring them to light and knowledge There are no ages forbiddeÌ„ vs we may enter into al. And when we take pleasure out of a great minde to issue a little out of the straight siege of humane imbecillitie there is fitte time enough to fetch our walkes abroade at large We may dispute with Socrates doubt with Carneades take repose with some with others vanquish and subdue humane nature Now seeing Nature admitteth vs to the communion and fellowship of all ages past let vs not therefore lose this little and fraile passage of time but addict our selues with our whole hearts to things supernaturall eternall and that participate with the best These people that hitch from office to office that importune both others and themselues when they haue well scudded the streets trotted soundly vp and downe from gate to gate when there is not an open doore but they haue peept in at when they haue ietted with salutations from one house to another in an huge citie transported away with other delights how many would there bee that they should neuer see how many that will absent themselues from them and sende them away with a flea in their eare because they would either sleep or passe their time in lasciuiousnesse Let vs therfore be mindfull of better offices All men whatsoeuer may when they will haue priuate coÌ„uersatioÌ„ with Zeno Pythagoras Democritus Aristotle Theophrastus and with other principall and famous Authors of good and liberall Sciences Hee shall find none of them otherwise occupied none but he wil find leasure to entertaine him none that will not send him back more happy more content and more desirous of his amitie none that will let him depart emptie handed Out of the Booke of Consolation IT is therefore a singular consolation to thinke that whatsoeuer all men before haue passed and all to come must likewise vndergoe shall or may happen to himselfe And Nature in my opinion made that which was most grieuous most common vnto all to the end that such an equalitie might asswage the rigor and seuerity of Death Goe to then cast thine eye on euery side vpon all mortall men and ouer all thou shalt easily discern great and continuall occasion of griefe One is vexed with an ambition that neuer hath repose Pouerty calles another dayly to his work Another feares the same wealth which erst hee desired and is tormented with his owne wishes One is afflicted with care another with labour a third importuned with a troupe of people that dayly laye siege to the portall of his house Here 's one angry for hauing children there 's another laments for hauing lost them Teares sooner faile vs than iust cause to lament Mayest thou not perceiue what maner of life Nature hath allotted vs when she ordained that whosoeuer was borne should enter into the world with cries and teares Wee came into the world with such a beginning and all the sequel of our years is correspondent to the same in this maner wee passe ouer our whole life All those goods wherein we delight through a certain pleasure but in apparaÌ„ce being inwardly replenished with cosinage deceit I say treasure dignities power authoritie with diuers other things by which the blind auarice of humane care becomes stupide besotted wee possesse theÌ„ with woÌ„derfull molestation men enuie vs the enioying them and euen amoÌ„gst those that haue them they rather threaten than make the owner more powerfull they are smooth and slippery one can neuer possesse them securely there 's euer some daÌ„ger of their perill and shipwrack And though one did not fear any thing to come yet the only preseruatioÌ„ of a great worldly state is full fraught with cares If thou wilt giue credit to theÌ„ which doe more profoundly looke into truth our whole life is a punishment we are here lanched foorth into this deepe inconstant sea where ther is always flood and ebbe which one while hoystes vp with the waues then throwes vs down again with the more damage dayly tossing and tormenting vs whether it raise vs vp or bring vs downe wee I say most miserable haue neuer any settled or assured place we euer hang in suspence wee alwaies floate we alwayes rush one against another and often-times euen suffer wracke We are neuer out of feare in this vast Sea subiect to all kinde of tempests and storms and those that sayle therein haue no other Port to make withall but Death Out the Booke of Diuine prouidence In what maner diuers euils light on good men YOu required of me Lucilius if it were so that the worlde was gouerned by prouidence diuine how it could come to passe that so many inconueniences fell to honest mens shares I wil yeeld you hereof a more liuely reason in my written worke wherein I determine to prooue that Gods prouidence is ouer all things and that GOD himselfe dwelles and conuerseth amongst vs. There is an amity betweene GOD and honest men which vertue maketh and contracteth and not onely a friendship but also a neere alliaunce and resemblance For an honest man differs from God but onely in time he is his disciple his imitator and his true off-spring And therfore this magnificent Father which exactes hardly of his own that they should be vertuous hee brings them vp hardly as seuere fathers vse to doe When as therfore thou seest honest men and those so neer vnto God trauell and take paines mounting vp by rough and craggie ascents and contrariwise the wicked to spende their time in follies being drowned in sensuall pleasures imagine how wee delight to raine in our owne children and loose the raines to our slaues progenie For the one wee containe them within their dueties by a seuere sharp discipline for the other wee lay the bridle on their necks Thou mayst euidently perceiue the like taken by God Hee lets not an honest man haue his head he proues hee tries hee prepares him for his seruice

people of God In which when he presented himselfe frankly vnto death to appease the wrath of God being readie in the name of all others and for their comfort to beare the scourge of GOD he knew well that it was farre greater glory to die for Christ than to raigne in this world can there bee a more excellent thing than to offer vp our selues vnto CHRIST Although therefore the Scripture speaketh of diuerse Sacrifices of Dauid yet is there a mentioÌ„ of this one particular in this Psalme which sayth I will sacrifice vnto thee praise and thankesgiuing hee said not I doe sacrifice but I will minding hereby to inferre that a sacrifice is then perfect wheÌ„ euery beleeuer is deliuered out of the bandes of this body to appeare before the Lord then presents himself to him in a sacrifice of praise because no praise nor thanksgiuing is perfect or accomplished before death and no man can be truely praised in this life by reason of the vncertaintie of that to come Death therefore is a separation of the soule from the body for that which further remaines we said before howe S. Paul declared That to be dissolued be with Christ he esteemed a farre better thing than to tarrie here still What else procureth this separation but the dissolution of the bodie and bringing of it to repose as for the soule it is her freedome introduction to peace ioy that is to say to liue with Christ if it beleeue The chrildren of God therefore do nothing in this worlde but purifie theÌ„selues froÌ„ the contaminations of the body which are as bands to tie vs in labor to free theÌ„selues from these difficulties renouncing of pleasures shunning dissolutenes the flames of coÌ„cupisceÌ„ce Is it not theÌ„ true that euery faithful soule liuing here belowe is conformed and ioyned vnto death wheÌ„ she studies to die in her selfe to all carnall delights and to all the desires and allurements of the world Thus was the Apostle dead when hee said Gal. 6. The world is crucified to mee and I to the world In fine to the end wee might knowe that death is in this life and that it is good he exhorteth vs to bear in our bodies the death or mortificatioÌ„ of our Lord Iesus for he who hath in him the death of the Lord Iesus hee shall haue his life also in his body Death therefore is necessarie in vs to the end that life may be necessary also There is a good life after death that is to say a great felicitie after victory a good life at the end of the combate wheÌ„ the law of the flesh can no more contradict the lawe of vnderstanding when death striues no more against the bodie but that the victory ouer death is inclosed in the same And I knowe not whether of these two are more effectual 2. Cor. 4. this life or this death considering the Apostles authentike testimony who sayth Death therefore is necessary in vs life in you How many nations were reuiued by the death of one man The Apostle then as you see 2. Cor. 4. teacheth that those who enioy this present life must also desire this present death to the ende that the death of Christ may appeare in our bodies and that wee may participate of this felicitie by which our external man is destroyed to the end that heauens mansion place may bee open vnto vs. He therefore conformes himself well vnto death that retires from the earnest desires of the world that looseth the bands wherof the Lord speaks in Esay Loose the bands of vnrighteousnes Esa 51. break the obligations of vniust exchange let them goe free that are troden vnder foote vntie the knots of wickednes Hee approcheth neere vnto death that strips himselfe of the pleasures of the world that disintangleth himselfe from terrestriall cogitations and raiseth his minde to the heauenly Tabernacle within the which Saint Paul was conuersant euen while he liued here belowe otherwise hee woulde not haue sayde Phil. 1. Our conuersation is in heauen the which may also be applied to the zeale meditatioÌ„s of this holy man for his thoughts were there there his soule frequented the studies and indeuours of his minde were raised vp thither the limits of this body being indeed too strait to comprehend the apprehensions of a man truely wise who aspiring to such a good separates for the time his soule from his body and hath no more to doe with the same in contemplating of that trueth which he desires openly to see for which cause he seekes nothing more than to bee freed from the snares darknesse of this body For wee cannot with our hands with our eyes or our eares conceiue this celestiall trueth because things visible are temporall and those inuisible eternal And besides our sight is oftentimes deceiued and we discerne things farre otherwise than indeed they are our hearing also deceiues vs and therfore wee must looke to inuisible things if wee will not bee deceiued When may we then be assured that our foule is not deceiued When is it that she layes hold on the throne of veritie euen when she is separated froÌ„ the body which then can abuse nor deceiue her no more The same deceiued her by the regard of the eyes by the hearing of the eare therefore it is necessarie that she should leaue abandon it And therefore the Apostle minding to shew that it was not by bodily repose but by the eleuatioÌ„ of the soule the harts humility that had found out the trueth he sayth that our conuersation is in heauen He therfore sought in heauen that which is trueth and shal so remaine for euer And thus retiring his thoghts and all the force of his vnderstanding without reuealing himselfe to any other but knowing and considering well of himselfe resoluing to followe that which he tooke to bee trueth and perceiuing that to be false flitting which the flesh desires and chooseth fraudulently he rightly blasoned this body calling it the body of death For who can discerne with his eyes the brightnesse of vertue Who can gripe righteousnesse with his hands or see wisedom with his bodily eyes Briefly when we meditate on any thing wee would not willingly see any body we like not to heare any noyse about our eares hauing somtimes our minds so fixed as wee see not that which is before our eyes And in the night our cogitatioÌ„s are more firme and we conceiue the better of that in our hearts which serues for our document and instruction where-vnto that saying of the Prophet in the 4. Psalme hath reference Ponder with your selues vpon your beds Often-times also diuers men cloase their eyes when they would profoundly consider of any affaire auoiding at such a time the impediment of sight Otherwhiles we seeke out solitarie places to the end that no body may trouble vs or by his prattle turne vs out of the right way

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