Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	everlasting_a	life_n	5,649	5	4.7198	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18296	The table of Cebes the philosopher. How one may take profite of his enemies, translated out of Plutarche. A treatise perswadyng a man paciently to suffer the death of his freend; Pinax. English.	Plutarch. De capienda ex inimicis utilitate. aut; Erasmus, Desiderius, d. 1536. De morte declamatio. aut; Poyntz, Francis, Sir, d. 1528.; Elyot, Thomas, Sir, 1490?-1546, attributed name.; Cebes, of Thebes, attributed name.	1545 (1545)	STC 4891; ESTC S109138	35,783	158

if we at the least geue credence to it whereof Socrates in Plato doubted nothyng at all that is to witte the veraie manne to be the soule and this bodie to be nothyng els but the pype or littell howse of the soule Or els to saie trouth it maie be called the burial or prison of the sowle and whan it escapeth out therof than at the last it commeth to libertie to liue muche more welthily than it did before Wherfore than should we sorowfully blame death seyng that he that dieth dooeth not peryshe but than he semeth rather to bee borne And we oughte to reioyce in the soule whiche we can not with our eies decerne as much and none otherwyse than we be wont to reioice and take pleasure in our frendes that bene absent And I doubt whether is more delectable and reioysyng to vs whan they bene present or els whan they bene absent for so muche as the corporall liuyng together is wonte to minyster to vs matter of displeasure and the muche beyng in company to gether dooeth somewhat abate the ioyfulnesse of frendship If ye desyre an exaumple of this thyng be not the apostles a sufficient argument the whiche than began to take veraie fruicion in Christe and truely to loue him after the corporal presence was taken from theim On the same wyse is the frendshippe of them that be good the whiche stedfastely perseuere in couplyng and knittyng together of the mindes and not of the bodies And there is no violence no space of tyme nor no distāce of places that can seuer or deuide the couplyng of myndes So that me thinke it a very childishe poinct to thinke that a freende were cleane loste and gone so soone as he were out of sight You maie as ofte as ye will haue your son present bothe in your thoughte and in your woordes And he on the other side remembreth you and perceiueth the tender affections of your mynde ye and other whyle in your slepe both your soules embrace eche other and talke together of some secrete thynges What thyng letteth that ye may not euen very now imagine to liue with him with whom sone after ye ar in poinct to lyue I praie you how briefe and short is all the whole tyme that we lyue here ¶ Hitherto haue I vsed the remedies the whiche I might wel vse if I had to doe with a painyme Now leat vs briefely consyder what godlynesse and christen faieth ought to require of vs. ¶ First and formoste if it were so that death were a thyng most miserable yet it behoueth vs to take it in good woorth seeyng that there is none other remedie And more ouer if death should clene extinguishe man that nothyng after shoulde remayne yet we should therewith be content for as muche as it maketh an end of many calamitees and griefes whiche we suffre in this lyfe But seeyng that death deliuereth the soule beyng of etheriall beginnyng out of the dongeon of the ponderous and heauy bodie in a maner we ought to reioyce and be glad of theim that bee departed hence out of this wretched world and that they be retourned home againe to that welthie libertee from whence they came Now than consideryng that death without any doubt conueieth the good deuoute soules out of the stormes of this troublous lyfe vnto the port or hauen of life perdurable and that not so muche as a heare of a mans head shall perysshe for the bodies also at length shall be called to enioye the same lyfe euerlastyng I praie you whether ought we to mourne and weepe or els to be glad and reioyce in hym whom death in due tyme taketh out of this most troublous sea of the lyfe and carieth hym into that quiete and sure restyng place of euerlastyng lyfe Goe to now a lyttell while and laie together the foule enormitees the paynfull labours and the perils and daungers of this lyfe if it maie be called a lyfe And on the other syde recken and cast what commoditees and pleasures of that other life are alreadie prepared for the godly creatures that bee plucked hence awaie And than ye shall soone perceiue that no man can do more vnrighteously than he the whiche lamentablie bewaileth that high goodnesse vnto the which onely we be both borne and ordeyned euen as though it were a right great and greuoꝰ harm Ye crie out because ye bee left comfortlesse alone without children whan ye haue begotte a sonne to inhabite heauen the holy remembraunce of whom as it were of a dyuine thyng ye may reuerence the whiche aboue in heauen beyng carefull for you maie greatly further the prosperous successe of your busynesse here For he is nother ignorant of mortall folkes busines nor hath not forgone with the body the lowly reuerence and tender loue which he was wont to beare to you his father No doubte he lyueth beleue me he liueth and peraduenture is present with vs and heareth and perceiueth this our communicacion and laugheth and damneth this our lamentacion And if the grossenes of our bodies letted not perchance we shoulde heare him blamyng vs for our wepyng with those maner of wordes What doe ye wyll ye abridge your daies and finishe your olde age with this vnprofitable ye I maye well saie pinyshe lamentacion Wherefore dooe you with so vniust complaintes accuse and blame destenie Fortune and death Haue you enuie at me because I am delyuered from the euylles of that lyfe and am brought to this felicitee that I am in But bee it that your fatherly goodnesse and pure amitee dooeth not enuy me Yet what other thyng meaneth this sorowfull complainyng Thinke you this woorthy to be lamented that I am deduct and brought from thraldome to libertee from peyne and care to pleasure and felicitee frō darknesse vnto light from perill and daunger vnto sure safetee from death vnto lyfe from sickenesses and diseases vnto immortalitee from so many euilles to so high goodnesse from thynges caduke and transitorie to the euerlastyng from thynges earthly to celestiall and finally from the corrupt and vncleane company of all people to the felowship of aungels Tell me I praie you for the great loue and kyndnesse that ye beare me If it laie in your power to releue me againe would ye releue me Than what offence haue I doen to deserue so great hatred of you If ye would not relieue me again than for what purpose seruen all these lamentacions the whiche as I haue saied are not onely vnprofitable but also vngodly But ne were it so that immortalitee had a while agone cleane depriued me of all sorow I woulde lykewyse with weapyng teares bewayle your sorowfull mournyng and sore haue rewed vpon thilke grosse darke cloudinesse of your mynde But ye say that you on your part wepe and make lamentacion For soth therin ye dooe not lyke louers but lyke vnto theim that haue a respect to theim selfe warde and that wyll to others discommoditee see to their own busines Now goe to tell me what losse is it that ye susteyne by my death Is it because ye can not haue me in your sight Pardie ye maie neuer the lesse at your owne pleasure remembre me the meane time ye and so much the more welthily in how muche I am in sure safetee For looke that ye esteeme me nowe delyuered from all the euylles what so euer they bee that maie bechaunce a mortall man in his lyfe yf whiche your longe and robustous life for a great part hath experience And though that I bee not with you with lowely obeysaunce to dooe you seruice yet maie I be a sure and an effectuall aduocate for you before the high maiestee of god And finally how small a thyng is it that deuideth our conuersacion and familiaritee Now loke that you so endeuour your self that whan ye haue wel and vertuously passed the course of your life that ye may thā at the houre of death be founde worthy to be conueied hither If that your sonne I say shuld saie these wordes to vs myght we not well be ashamed thus to lament and mourne as we doe ¶ With these maner of resons I am wont to ease the griefe of myne owne mind of the whiche I wold that you shuld be parte taker not all only that ye haue any great neede of those remedies but I demed it agreable that ye shuld be partaker of my consolacion of whose sorow I was partener But briefely to conclude all that hath been at length reasoned by this maner mean ye shal asswage the smartyng sorowe of your mynde ¶ My sonne is dead ye begot a mortall creature I haue loste a great iewell ye haue yelded it again to hym that frely gaue it you It is a right greuoꝰ thyng to be thus destitude It shold be the lighter born that maie be redressed by some meane He hath left me his father alone comfort lesse What doeth it auayle to weepe and wayle for that that can not bee remedied Or why mourne you for that the whiche chaunceth to so many thousandes as well as to you Alas I can not choose but wepe for the death of my son ye but he that dieth well doeth in no wyse peryshe But he died to soone He that dieth well dyeth not to soone He died long before his daie was come there is no man that hath a daie certein appoincted vnto him He decessed in his flouryng youth It is than best to die whan to lyue it is moste swete He died a very yonge man so is he withdrawen from the mo euyls troubles of this life I haue lost the best childe that any man coulde haue Be glad that ye had suche one He departed out of this worlde an innocent No death should be more desired and lesse bewailed Ye but it is not lefull for me the meane whyle to haue fruicion

a whyle and abyde and to take what so euer they wyll of hir as a helpe or ayde to a further iourneie Than from thence to goe anon to true Learnyng These bee the thynges that Genius commaundeth Who so euer besyde these thynges either dooeth any thyng or misheareth any thyng dooeth naught lyke him selfe perishe naughtily ¶ So now freendes the storie that is in the table is suche as I haue tolde you Yet if ye lyst to enquire of any of these thynges particularly without disdeigne I shall tell it to you Thou saiest well quoth I. But what doeth Genius commaund theim to take of vntrue Learnyng Those thynges that are woorthie meete to be vsed and occupied What be those Letters quoth he and other sciences the whiche Plato saieth are to yonge folke in steede of a Brydle to reine them from turnyng to other thynges But whether is it necessary for a bodie if he wyll goe to true Learnyng to take those thynges or no Necessitee truely quoth he there is none Yet neuerthelesse they be profitable but to make folke the better therto can they nothyng helpe Thou sayest than that these thynges be not so profitable that by them men maie be made better for without theim a bodie maie come to goodnesse Yet neuer the lesse they bee not vnprofytable If I haue perceyued you well ye meane this that without the knowlage of those liberall sciences men maie atteyne to vertue and goodnes in like maner as we may vnderstand a thyng spoken in a strange language without the knowlage of that same tongue by a spokesman that can interprete it vnto vs. Yet neuer the lesse it were not vnprofytable for vs to vnderstand our selfe the language in the whiche it was firste spoken in Haue not men learned in these sciences preheminence to be better than other men How can they excell or haue preheminence whan men maie see them deceiued in the opinion of good and euyll as other folke bee and also bounde and tangled with all vngraciousnesse For knowlage of letters nor vnderstandyng of other sciences doe nothyng let but that a bodie maie be also droncke intemperate couetouse vniuste a traytour and fynallie a foole Forsoth a man maie see many such Than how quoth he haue thei preheminence by reson of those sciences to be made the better men it seemeth not by this reason But what quoth I is the cause Because quoth he they dwell styll in the seconde Compasse as it were men approachyng toward true Learnyng And what helpeth that ꝙ I when we maie see many times they come out of the first compasse from Incōtinence and other vngraciousnes to the third compasse to true Learnyng the whiche dooe passe by these learned men And howe can men learned onely in these lyberall sciences excell other whan they be more obstinate and more vnable to bee taught than other folke be Howe is that quoth I For quoth he in the seconde compasse that thyng that they knowe not they doe feigne theim selfe to knowe If there were none other thyng but this as long as they haue this opinion they must needes be vnable to be steered to come to true Learnyng Moreouer seest thou not an other thyng that the opinions out of the firste compasse come also into them Wherfore these be no whit better than those of the first compasse excepte they dooe repent and be perswaded that thei haue not the true knowlage but the vntrue Lernyng by whom they be deceyued And thincke that as long as they remayne in the contrarie opinion that thei can neuer be made safe and whole Nor you nother frendes except you so doe and that these saiynges remain stedfastly in your remembraunce tyll suche tyme as ye haue ingendred in you by practyse an habite or custome Wherfore ye must consyder these saiynges continually and not by startes and thinke all other thynges pertayne nothyng to your pourpose If ye dooe not so of these thynges that ye haue nowe harde ye shall haue no profitte We shall dooe as ye teache vs But expoune this vnto vs Why be not those thynges the whiche folke dooe receiue of Fortune good thynges as to liue to be whole to be riche to haue glorie to haue children to conquere and ouercome and all other thynges like these Or againe why be not their contraries euyll For thy saiyng seemeth to vs incredible and very farre from our opinion Come of quoth he than and endeuour your selfe to aunswere as ye thynke best to those thynges the whiche I shall aske you That shall I doe quoth I. Than quoth he if a body liue euill is it good to hym to lyue I thincke no but rather euill quoth I. For how ꝙ he can it be good to lyue whan it is to the liuer euyll Certainely quoth I to theim the which liue nought me thinketh lyfe is an euyll thyng but to theim the whiche liue well lyfe is a good thyng Than quoth he thou saiest that lyfe is bothe a good thyng and an euyll Ye truely Speake not so incrediblie and so far out of the waie For it is impossible one thyng to be both good and euyll For so the self same thyng should be bothe profitable and noysome And one selfe thyng alwaies to be woorthie to be elected and at the same one time also to bee eschewed me thincketh this farre from reason But howe foloweth it that though that euill be in him that lyueth euyll that therfore lyfe selfe should be an euyll thyng But quoth he it is not all one to liue and to liue euyll Doth it not seeme also so to the Yes For I dooe not thincke theim both one Then life selfe quoth he is not an euill thyng for if it wer an euill thyng then thei the which do liue well had in thē an euill thyng For thei haue in thē life the which wer an euil thing Me semeth ye say trouth for because that life hapneth to both as well to the liuers well as to the liuers euill Therfore life can nother be a good thyng nor an euyll No more than cuttyng or seryng is in them whiche are diseased either a sicke thyng or a whole Consider than this whether had ye leauer to liue euill or to die well and nobully I had rather quoth I to die well Than to die it is none euyll thyng seeyng that many times death is rather to be chosen than lyfe It is so The selfe same reason maie be made of helth and syckenes For often tymes is not profitable to be in health but the contrarie is to be preferred Suche circumstances there maie be thou saiest trouth Come of nowe than let vs considre in like maner of riches Maie we not see as it chaunceth often to see a man to haue muche riches and yet to liue naught and wretchedly yea verie many of that sort Than ryches helpeth nothyng these men to lyue well It semeth so For they them selfe be naught Than rychesse causeth not men

whiche deede the accusacion of his foe Aeschynes both confirmeth the trouth setteth out the glorie ¶ Thinke also vpon the kyng Antigonus the whiche when he heard tidynges that his owne sonne was slain in a disordred skyrmisshe pausyng a littell and beholdyng theim well that brought him the tidynges with a stoute and a constante mynde he saied O Alcynonen that was his sons name all to late thou perishest that wouldest so foolishely caste thy selfe awaie among thy fooes nothyng regardyng thine owne health nor my monicions and woordes ¶ If ye delite more to heare the examples of Romains beholde Puluillꝰ Horace to whom as he was dedicatyng the capitol tidynges was broughte that his sonne was dead he neyther drew away his hande from the poste nor tourned not his chere from religion to priuate sorow ¶ Consydre how Paulus Aemilius whan he had within the space of .vii. daies lost his .ii. sonnes he came foorth abrode amonge the people of Rome and there shewed theim that he was very glad that by the lamentacion of his householde whiche was but a priuate sorow he had redeemed the enuie of Fortune bent toward thē al. ¶ Thinke also how Q. Fabius Maximus whan he was consull and had lost his sonne that was than a man in hygh rowme and dignitee and greatly renowned for his noble actes he came foorth abroade among the people gathered together and there to theim he recited the commendacion of his sonne ¶ Thinke on also whan Cato Censorius his eldest sonne died the whiche was a yonge manne of singular witte and high prowesse and therto elect and chosen to be Mayer yet was he nothyng so amoued with that chaunce that he would in any thyng more slackely endeuour hym selfe about the needes and businesse of the common welth ¶ Ye should remembre Marcius whose surname wasking whan his sonne of right noble disposicion and that stode highly in the fauour and good opinion of the people and therto beyng his onely son was dead he toke the losse of hym with so constaunt a minde that foorthwith euen from the buryall of hym he caused the Senatours to assemble together to ordeyne lawes concernyng theyr common welth ¶ Ye should not forget Lucius Sylla whose valiant and most fierce courage toward his enemies the death of his son could nothyng abate nor cause that he should seeme falsely to haue vsurped or taken vpon hym to be called by this surname felix that is to saie lucky or welthy ¶ Whan Caius Caesar that was Sylla his felow in rowmeth had inuaded Britaine and hadde tidynges that his daughter was dead yet er thre daies were fully ended he went about his impery all buisinesse ¶ Whan Marcus Crassus in the warre that he made against the Parthiens behelde his sonnes head the whiche his ennemies in skorne and derision had set vpon a morispykes end and the more to exasperate and augment his calamitee thei approached neere to his armie and with woordes of reproche and blame they shewed it vp he tooke in woorth all that doyng with so constant a mynde that sodainely he rode forby all his battailes and said to them with a lowde voyce that that was his own priuate harm but the health and saluacion of the common weale stode in the sauegard of them his men of warre ¶ But nowe to ouerpasse the manifolde examples of Galba Pyso Scaeuola Metellus Scaurus Marcellus and Aufidius remembre whan Claudius Caesar had lost him whom he bothe begotte and moste entierly loued yet for all that he his owne selfe in the common pulpit lauded and praysed his sonne the corps beyng present all onely couered with a littell veyle and whan all the people of Rome wepte and bewayled his sonnes death he his father wept not a teare ¶ And suerly lyke as it is a right goodly thyng to folowe and dooe as these men dyd euen so were it a right shamefull thyng if menne should not be found as stedfast and as stoutly minded as women haue been in suche case ¶ Cornelia sawe and hehelde hir two sonnes Titus Graccꝰ and Caius Graccus slain and vnburied and whan hir freendes comforted hir and saied she had a wretched chaunce I will neuer saie quoth she that I am vnluckie or vnfortunate that haue borne suche two children ¶ But whereto dooe we nowe repete these examples out of ancient chronicles as though we sawe not daiely before our face sufficient exaumples Beholde your neighbours beholde your kynsfolke and alies howe many yea seely women shall ye finde the whiche veraie moderately take in good woorth the death of their children This mattier is so plaine that there nedeth no great helpe of philosophie therto For he that wold consider well in his minde how wretched on all sydes this our lyfe is to howe many perils to howe many sickenesses to how many chaunces to howe many cares to howe many incommoditees to how many vices and to howe many iniuries it is endangered how littell and how small a porcion therof we passe foorth I will not saie in pleasure that is not attached with some maner griefe and displeasure and than further to consider howe swiftly it vanisheth and rolleth awaie that we maie in maner reioyce and be glad of them that been departed out of this world in their youth ¶ The shortnes of our life Euripides sadly expresseth whiche calleth the lyfe of mortall creatures one littell daie But Phalereus Demetrius doeth better whiche correctyng the saiyng of Euripides saieth that the lyfe of man should rather be called the Minute of an howre But Pyndarus sayeth best of all whiche calleth the lyfe of man the dreame of a shaddowe He ioigneth twoo speciall thynges of nothyng together to the entent that he would declare how vaine a thyng this lyfe is Now how wretched and miserable the same life is on euery behalfe the auncient poetes semed to perceiue it passyng well the whiche deemed that a man coude not more truely nor more better name mortall creatures than surname theim veraie myserable wretches For the first age or formoste parte of mans lyfe the whiche is reckened the best is ignorant The middell parte of the life is assailed with trouble and care of manyfolde businesses and yet al this while I speake but of theim that bee moste luckie and fortunate Therfore who is he whiche of veraie right will not approue the saiyng of Silenus the best is neuer to be borne the next is most swiftly to be clene extinct ¶ Who will not allow the ordinaunce of the Thraciens the which customably vse to receiue theim that bee borne in to this worlde with lamentacion and mournyng and againe whan they depart hence they be very glad and demeane great ioye And he that by hym selfe considereth inwardly those thynges that Hegesias was wont to declare to his hearers he woulde rather desyre his owne death than abhorre it and wolde far more indifferently take inworth the death of his freendes But now your fatherly sorow commeth

forth and saieth He died ere his daie he died in his childhode he died so passyng a good childe ye and so towardly disposed vnto vertue that he was worthy to haue lyued many yeres your fatherly sorowe complaineth that the course of nature is subuerted seing that you his father an olde man should ouer lyue your sonne a younge man But I praie you for the loue of god tell me what ye call before his daie as though euery daie of a mans life could not be his laste daie One before he come into this worlde and whan vnneth it hath any shape of a creature reasonable is strangled and dieth euen vnder the handes of nature workyng and formyng of it An other dyeth in the byrth An other criyng in the cradell is snatched awaie by death An other in the flowryng youth dieth whan scarsely as yet it hath any tast of the lyfe Of so many thousandes of people to how few is it geuen as Horace nameth it to steppe vpon the gryce of olde age Without doubt god hath vnder suche a law constituted the soule in the garrison of this littell body that what so euer moment he wyll commaunde it to depart thence it must by and by nedes goe Nor there is none that can of ryght thynke hym selfe to be called foorth before his daie consideryng that there is no man that hath a daie certaine to hym appoyncted but that onely is his lawfull daie whiche so euer he our soueraine capitaine wolde shoulde be his last daie If we will worke wisely we should so abide euery day as it were our very last I praie you what maketh it matter seyng the life is so short and fugitiue whether we die betimes or tary somwhat longer For it skilleth no more than it dooeth whan many be brought to execucion whiche of theim shoulde bee fyrst heeded or hanged It is all one whiche is the firste the third or the eyght And what other thing els is the lyfe it selfe but a certaine perpetuall course vnto death Sauing that their chaunce is more commodiouse the whiche from so laborious an exercyse of the lyfe are dispatched betymes But as it is a touch of a brainles felow to depart awaie from the armie and breake the arraie without the Capitaynes commandement So it is a foolishe poincte and great ingratitude whan leaue is quickly geuen of the capitain not gladly to take it And most specially if he that hath nowe lycence to goe maie departe his waie home with laude and praise and to him no rebuke nor shame Nor it is not conuenient that one should sit and recken howe many yeares he hath lyued The age should be estemed accordyng to the noble deedes And he as Homere saieth is not reputed to haue lyued that hath poystered the earth and made a noumbre but he the whiche sadde and sobrely passyng foorth his lyfe leaueth behynde hym an honest remembrance to them that come after ¶ Doe ye complayne that god sent you foorthewith suche a chylde as ye woulde desyre to haue had many yeres to come What pardie your sonne died not so soone he was now come to the age of twentie yeres at the which age after myne opinion it is best for to die for so muche as than lyfe is mooste sweete Now was he to his countrey verie bountifull now was he to his father verie lowly and gentyll now was he amonge his felowes a verie mery compaignion and nowe had he a good and a perfecte mynde to godward He decessed ignorant of vices and whan he had not tasted but littell of the calamitees and miseries of this worlde But what he should haue knowen and haue felte if he had lyued longer it is vncertaine No doubte we see veraie often tymes that the latter age dooeth bothe infecte the cleane conuersacion of yong age with more greuous vyces and spotteth and defileth the felicitee of youth with manifolde miserable grefes From all these euyls and perils death quickely withdrewe hym Nowe maie you safe and surely reioyce and be gladde that you haue had so good and so vertuous a sonne ye or rather haue But be it as you doe suppose that you had hym and that now ye be depriued and haue loste hym Whether of veraie right oughte you rather to tourment and vexe your selfe for that ye haue forgone hym orels reioyce and be glad that ye had suche a sonne Take you heede that it be not a poincte of vnkindnesse that ye should remembre the request of the gefte to be restored againe and nothyng to minde the geft No doubte a chylde of a good disposicion is a great geft but yet he is so geuen that ye should take and haue pleasure with hym for a tyme and not that he should be yours for euer You that be a perfect wyse man consider this by your selfe yea let vs bothe together consider on this wyse ¶ If a great prince should lend vs a table of an excedyng great price and of an excellent workmanshippe to passe our tyme with whether ought we whan so euer pleaseth him to demand or call for it with a glad chere ye and moreouer gentilly thankyng hym to deliuer it agayne orels with heuie and sorowfull countenance shall we complain to hym on this wyse O cruell prince of how precious a gefte haste thou spoyled vs Howe great a pleasure hast thou beraft and taken from vs How soone hast thou taken from vs contrary to our opinion this so excellent a thyng Might not he of veraie right to our so vnkynde complaintes answere on this wise Haue I this reward for my gentyll and courteyse deede Remembre ye nothyng saue onely that that ye haue forgone the moste fayre table Haue ye forgot that I of myne owne good wyll and freely lent it you And that ye haue nowe so long while of my gentilnesse and sufferaunce fedde your eies and delyted your mynde It was of my liberalitee and freedome that I lente it you and now whan I require it againe I doe but right pardie ye haue had by me some aduauntage ye lost nothyng saue that through your folie ye feigned that thyng to be your owne that was but lent you And so ye esteme it to be loste that is restored to the owner againe But the more precious and delectable that the thyng was that I lent and leat you haue at your pleasure the more a great deale ye oughte to haue thanked me Nor ye ought not to thincke it to bee to soone required again the whiche with out any iniurie or wrong might haue been kept from you ¶ If this reason can not bee proued false by no meane of argumentacion then thinke how much more iustly Nature with suche maner woordes might reproue bothe our lamentacion and sorowfull complainynges And vndoubted by these maner of reasons our sorow ought to bee swaged yea if it were so that a man were vtterly extinct by death and there remained nothyng of vs after the buriall ¶ Now