vpon you and that you onely they call repute wise This title was attributed not long ago to M. Cato We knowe that L. Acilius in our forefathers dayes was called wise but eyther of theim in a â—ere maner Acilius because he was taken for a man skilful in the Ciuile Law Cato because he was of great experience beecause manye thinges were reported to bee by him boche in the Senate and also in the place of Pleas and Iudgements eyther wisely foreseene or stoutlie atchieued or wittely aunswered purchased thereby now in his Oldage as it were a Sirname to be called wise But you they call wise after an other sorte not onely by nature maners but also by studie and learning and that not after the coÌ„mon peoples accoumpt but as the learned sorte are wonte to call one wise euen such a one as in all the rest of Greece is not the like For they that narowly rippe vpp these matters doe not recken them in the number of wisemen who are called the Seauen wise sages In deede wee haue hearde of one at Athens such an one as by Apollo his Oracle was adiudged the wisest man in the world This wisdome men thinke to bee in you that you accouÌ„pt al that which is your own to bee ledged win you that you thinke al worldly haps inferiour to vertue And for this cause I beleue they aske me Scaeuola here also after what sort you take Aphricanus deathe the rather because these laste Nones when we came into D. Brutê° Augurs gardein as the vsage is to talke reason of matters you were not therat who were alwaies afore wont to supply that day that charge most diligeÌ„tly SCAE. In dede Laelius many do aske that question as FaÌ„niê° hath already declared But I shape to them this answere that I wel perceiue you did moderatly beare the sorow whiche you coÌ„ceiued for the death of so noble a GentlemaÌ„ so louing a freÌ„d that you could not chose but be somwhat perplexed in mind and that of your natural clemeÌ„cte you could not otherwise doe And as coÌ„cerning your abseÌ„ce froÌ„ our coÌ„pany these Nones I laid for youre excuse that sicknes not sorowe was the cause therof LAE. You say very wel Scaeuola truly For neither ought I for anye losse of mine own to be withdrawen froÌ„ executing that charge which so loÌ„g as I was in health I alwaies performed neyther do I thinke that any such chaunce can happen to a constant man whereby shoulde ensue any intermission of dutie And as for you Fannius who say that the world doth ascribe so much vnto me as I neyther agnize nor require you do therein frendlye But me thinckes you iudge not rightly of Cato for eyther no man which I rather beleeue or if anye were certes he was a wiseman For to passe ouer all other thinges vntouched how tooke he the death of his sonne I remeÌ„ber Paulus and I haue seene Caius But these maye not seeme to bee coÌ„pared to the worthy and noble Cato And therfore beware how you preferre anye before Cato no not him whom Apollo as you say adiudged the wisest for of this man his deedes of that other his sayinges are commended But nowe to aunswere you bothe at once as concerning mine own self thus staÌ„deth the case If I should flatly deny that I am nothing at al greeued for the losse of Scipio howe well I shoulde doe therein let wisemen iudge but truelye I should tell you a stout lye For I am plunged in heauines being bereft of suche a frend as I thinke neuer shal bee the like and as I can well approue neuer hath any bene But I neede no Physicke I comfort my selfe and chieflye with this kinde of comfort that I am not in that error wherwith the more sort of men at the death of their frendes be commonly encombred For I thincke that no manner of hurte is happened vnto Scipio myne is the harme if any be And for a maÌ„ to pine away with sorow for his own losses is not the propertye of one that loueth hys frend but of one rather that loueth himselfe As for him who can deny that he is not in blessed plight and estate For vnlesse hee woulde haue wished to haue lyued heere for euer which thing surely was most farre froÌ„ his meaninge what thing hath hee not obteined that was requisite and lawfull for a man to wishe Who presentlye at his entraunce into mans state farre surmounted with hys singuler vertues that great hope which the citizens had already coÌ„ceiued of him being yet a childe Who neuer sued for the Consulship and yet was twise made Consul first before his time secondely in respect of himselfe in due coÌ„uenieÌ„t time but in respect of the coÌ„mon wealth almost to late Who by subuerting two Citties most bitter deadly enemies to this Empire not only eased vs froÌ„ broiles preseÌ„t but also rid vs froÌ„ warres to come What shal I say of his most curteous manners of his naturall zeale towardes his mother of his liberality towards his sisters of his bouÌ„tie towards his freÌ„ds of his vpright dealing towardes al men These things be wel knoweÌ„ vnto you And howe entierlye beloued hee was of all the Cittye was testified by that moane that was made at his funerals What therefore coulde the hauinge of a few yeres moe haue profited him For oldage although it be not coÌ„bersome as I remeÌ„ber Cato a yere before his death discoursed with me Scipio yet it taketh a way that gallantise wherein Scipio as then was Wherfore his life was such either throughe Fortune or glory that nothing could be theruÌ„to added more And his quicke departure quight toke away al paine or sense of Death of which kind of dying it is an hard point to determin any certeinty What men do iudge you know NotwithstaÌ„ding this may I safe lye say that among al the famous ioyful dayes whiche P. Scipio in his life time saw that day of al other was the noblest wheÌ„ as anone aâ—ter the breaking vp of the Senate the day before he departed this life he was honorably brought home in the euening by the Lords of the couÌ„sel by that League frends of the Romaines by that Latines so that froÌ„ so honorable a steppe of dignitie he seemed rather to haue mouÌ„ted vp to heauen theÌ„ to haue gone down to hel For I caÌ„not in anye wise agree with theÌ„ in opinioÌ„ which of late brought thes matters into questioÌ„ that the soules died with the bodies that death played swoope-stake of al together I make more accouÌ„t then so of the aucthority of auÌ„cient persons in thold time of our Elders whiche appointed such reuerent lawes for the â—ead which thing doubtles they would not haue done if they had thought that nothing had concerned theÌ„ of theÌ„ which dwelled in this land
instructed great Greece which then florished but now is quight destroyed with their good lessoÌ„s precepts of him that was by Apollo hys Oracle demed the wisest maÌ„ aliue who did not affirme nowe one thinge and now another as manye doe but continued alwayes in one Opinion that mennes soules were deuine and that assone as they be departed out of the body the mindes of euery good and iuste man haue a very ready and spedy passage into heauen Of which opinion also Scipio was who as though he should by inspiration foretell a thing a very few daies before his death when both Philus and Manilius diuers other were present and when you your selfe Scaeuola communed with mee discoursed three whole dayes together of the common wealth the last knitting vp of al which discourse was in a maner concerning the immortalitie of the soule all which hee saide hee hearde in his sleepe by vysion of Aphricanê° If this be true that the Soule of euerye worthy wighte at the time of death doth easely mount into heauen as being deliuered out of that prisoÌ„ Gieues of the bodies whom shall we thinke had an easier passage to God then Scipio Wherefore to bee sorye at this his good hap I feare were rather the part of an enuious then of a frendlye person On the other side if I were doubtful of this that the Soule dyed together with the body that there remayned no feeling either of weale or woe then trulye as in Death ther is no goodnes so neyther is there any euilnes For when Sense feelinge is once gone hee is become as though he had neuer bene borne and yet that hee was borne bothe wee doe reioyce and all this Cittye as longe as it standeth shal be glad Wherfore as I said before hee is verye well and in better case then I am whoÌ„ reason wold that as I came before him into this world so I should haue gone before him out of this life But yet I take such an inward ioye at the remembrance of our Friendshippe that mee thinckes I lyued blessedlye because I lyued with Scipio with whoÌ„ I had a ioynt care of matters both publique priuate with whoÌ„ both in peace warre I toke like part that wherin the whole summe of FreÌ„dshippe consisteth there was betwene vs a most persect agreement of willes desires opinions Therfore this fame of wisdome whithe Fannius ere while rehearsed dothe not so much delight me specially being false as that I hope the memorie of our FreÌ„dship shal be euerlasting the greater hartioye is it to me because in so many huÌ„ndred yeres passed ther caÌ„ be reckened scarcely iii or iiii couples of FreÌ„des in which sorte I see there is hope that the FreÌ„dship of Scipio Laelius shal be renowmed to posterity FAN It caÌ„not chose Laelius but be euen so as you say But because you haue made meÌ„tion of FreÌ„dship wee be also at good leysure you shal do me a singuler pleasure likewise I hope to Scaeuola if accordingly as you are woÌ„t of other matters wheÌ„ they be demauÌ„ded of you you woulde nowe make some prety discourse of FreÌ„dship what you think of it what maner of thing you accouÌ„t it and what good lessons you geue therupon SCAEV Certeinly that haÌ„dling of this matter shal singulerly delite me euen as I was aboute to breake my minde to you touchinge the same Fannius preuented me Wherfore sir you shal excedingly gratifie vs both LAE Certes I would not sticke to do it if I thoughte my selfe wel able For the matter is both excellent and we bee as FaÌ„nius saide at verye good leasure But who am I or what ability is therin me This is the fashion of learned meÌ„ that among the Grekes to haue a matter propounded vnto theÌ„ to reason vpoÌ„ although vpon the sodain It is a great piece of worcke hath nede of no small exercise Wherefore I thincke it beste for you to seeke those pointes which may be disputed of Frendship at their handes which professe these things I can no more but exhort you to preferre Frendship before al worldly matters For nothing is so agreable to nature nothing so fitte either for prosperity or aduersitye But first and formost this do I think that Frendshippe cannot be but in good men Neither do I searche this matter to the quicke as they which ryp vp this geare somwhat more preciselye and althoughe perchaunce truly yet little to common profite For they denye that anye maÌ„ is good sauing him that is wise Admit it be so But they expound wysedome to be such a thing as neuer yet any earthly man attaigned But wee muste hope for those thynges whiche bee in vre and common practise not for those thinges which be feigned or wished for I wil neuer saye that C. Fabritius M. Curius T. CoruÌ„canus whoÌ„ our elders deemed wisemen were wise after these mens rule Wherefore let them kepe to themselues their name of wisdome beinge both liable to muche enuy and also vnaccoumpted of and let them graunt that these were good men But they will neuer so do for they will denye that that can be graunted to anie sauing to him that is wise Let vs therfore goe euen bluntly to worcke and as the Prouerbe is in termes as plain as a packe staffe They that so behaue themselues and so lyue that their faythfulnesse honesty vpright dealinge and liberalitie is allowed and in whom is neyther any couetousnes lust or rash boldnesse who be also men of great constancie as were these whom I erewhile named those as they were accoumpted good men so lette vs thincke them well worthy to be called who do follow nature the best Guyde of wel lyuing so far forth as mannes power can reache For thus much me thinkes I espye that we are so borne to then de there shoulde bee a certaine felowshippe amonge vs all the nearer that euerye one commeth to other the greater should the felowship be Therfore are our own Countrimen better beloued of vs then straungers our kinsfolke dearer to vs then frennefolke For towardes these hath Nature herselfe bred a frendlinesse but in this there is not such durable surenesse For herein doth Frendshippe excel kinred in that kinred may be without goodwill but Frendshippe in no wise can lacke it For take awaye Goodwill and the name of Frendshippe is cleane gone but the name of kinred may still remayne Now of what vertue and strengthe Frendshippe is may hereby namely be vnderstode that of the infinite societies of mankinde whiche Nature herselfe hath knitte together the whole matter is so abridged and brought into such narowe rowme that al perfect Frendship is eyther betwene twain or els betwene a verye fewe For Frendshippe is nothinge elles but a perfecte agreemente with goodwil and hearty loue in al matters both diuine and humaine Then the whiche I knowe not
deale better thereof iudged Let no man at my death lament Nor weepe when I am laid in Graue For why in lyfe aye permanent I sure am lastinge Fame to haue Such death in his opinion is not to be lamented and bewayled which is exchaunged for Immortality Now as touchinge the Griefe or Agonies of dying if there be any certes they endure but for a small space especiallye in an Oldman and after Death the same Sense is eyther such as is blessed and optable or els is it none at all But Adolescencie ought to enure itselfe in this Meditation still to dispise Death without which Meditation no man can haue a quiet mynde For surely dye we muste and vncertaine are wee whether euen this verye present daye Therfore who is hee which euery hower standing in feare of Death can haue his mynde in any reste and tranquillitye whereof there needeth no very long discourse to be sith I well remember not onelye L. Brutus who in the quarell of his Country was slayne the two Decij who gallopinge their horses voluntarily gaue themselues to Death M. Regulus who willingly went and yelded himselfe to punishment because hee woulde not forswere himselfe but keepe touch promise euen with his very Enemies the two Scipioes which stopped the passage and way of the * Carthaginians euen with their owne bodyes thy Graūdfather L. Paulus who through the rashnesse of his * Copertner and fellowe in Office was in that ignominious dishonorable ouerthrow at Cannas slayne and manquelled M. Marcellus whose dead Corps his most cruell * Enemye suffered not to lacke honorable interrement but also how oure Legions and common Souldiers haue couragiously and stoutlye aduentured manye tymes into such places whence they neuer thought againe to returne alyue as in my Boke of Originalles I haue declared Shall therfore Oldmen whych hee learned and skilfull feare that thing whych young Striplinges and the fame not onelye vnlearned but rude and rusticall also do contemne and sette at naughte But a sacietie of all thinges in mine opinion causeth a sacietie of lyfe There be some delightes peculier to Childhood Shal tall Striplinges Youngmen addict themselues thereunto semblablye There bee also some appropriat vnto youthful Adolescency Shall rype and consistent Age whyche is tearmed the Middle Age of man desire the same And there bee of this same middle Age some Studies which Oldage careth not for And there bee some last of all peculier to Oldage Therfore as the delightes of these former Ages do decay and come to an end so do these of Oldage dye and vanish awaye also Which when it happeneth then doth sacietye of lyfe bringe a rype and conuenable tyme to dye For trulye I see no cause to the contrarye but that I dare bee bolde to declare vnto you al that I thincke iudge of Death namely for that I seeme the deeper to see into it because I now approach drawe somwhat neere vnto it And verelye OP Scipio C. Laelie I do beleeue that your noble Fathers which were Gentlemen both right honourable and my most deare Frendes are yet still alyue and doe lyue such a lyfe as in deede is alone to be accoūpted Lyfe For so long as wee are enclosed with in the Prison or frame of our bodyes we must needes discharge some actions euē of necessitie and are dryuen to doe some such Functiōs as are vnauoydable For the mynd or Soule being heauenly and inspired into Mā from aboue is depressed as it were forcibly throwen down to the Earth being a place to Diuine nature Eternitie quight contrary But I thincke that the Immortall Goddes inspired Myndes into Humane Bodies to the ende there should bee some to inhabite the Earth who beholdynge the Order of the Bodyes Celestial should imitate the same in the course of their lyues and in Constancy And not onely reason and disputatiō enforceth me so to beleeue but the noblenesse also and Authoritye of renowmed Philosophers For I haue beene in place where I haue heard that Pythagoras and his Scholers the Pythagorians being dwellers here almost endenizoned among vs for they were once termed Italiā Philosophers neuer made any doubt in the matter but that we had our myndes or Soules tipped and deriued from the very vniuersall diuinitye of God. There were moreouer shewed vnto mee those pointes which Socrates euen hee which by the Oracle of Apollo was adiudged the Wisest man in the worlde disputed and spake the last day of his lyfe concerning the Immortalirye of the Soule What needeth many wordes I am thus perswaded and thus do I thinke sith there is so greate celeritye of mens Myndes so good remēbrance of things passed so great insighte and forecaste of thinges to come so many Artes so manye Sciences and so many inuentions that the Nature which vnderstandeth conteyneth the knowledge of al these thinges cannot bee mortall And sith the mynde is euer mouinge and hath no beginninge of motion because it moueth itselfe so shall it neuer haue anye ende of motion because it shall neuer leaue nor depart from itselfe And sith the Nature of the mynd is simple and hath nothinge annexed wyth it whiche is vnlike or discrepante from itselfe that therefore it is indiuisible forsomuche as it is indiuisible therefore can it neuer dye And that this serueth for a greate Argument to proue that men know sundry thinges before they be borne because young Children learning hard Artes do so quickly conceiue and apprehend the knowledge of innumerable thinges in such sorte that they seeme not then first to learne them but to renew them fresh againe into memory Al these in a manner bee Plato hys reasons In Xenophō also we read that Cyrus the Elder lyinge on his death Bedde spake these woordes Do not thincke my deare chyldren that when I am gone frō you I shal be no where or broughte to nothing For in all the whyle that I haue beene with you you did neuer see my Mynd but yet by those noble Acts which I haue atchieued you did well ynough vnderstand that in this Bodye of myne there was a Mynde Beleeue therefore that I haue the selfe same Minde stil although visiblie with youre eyes you see it not Neither would the honourable memorialles of noble Personages remayne after their Deathes if their worthy mynds should atchieue no such notable enterprise for the which we should the lōger celebrate the memorye of theym when they bee dead and gone Trulye it woulde neuer sinke in my brayn that mens Mindes or Soules only lyued whyle they remayned in mortall Bodies and that beinge departed oute of them they vtterly dyed Neither that the mynde is Doltish and foolish when it is set at libertye and departed out of a foolishe Bodye but when it beinge clerely rid from all admixtion of the Bodye beginneth once to bee pure sound then is it wise
And when Mans Nature is by Death dissolued it is apparaunt and plaine ynough whither euerye one of the other partes do goe For all thinges returne to that froÌ„ whence at the first they had their beginning but that Mynd only neuer visibly appeareth neither wheÌ„ it is in the body neither wheÌ„ it goeth departeth oute of the Body Now you see that nothing is so like vnto Death as Sleepe And yet the Mindes of them that are a sleepe do notably declare their Diuinitie For when they be quiet free they forsee many things to come Wherby it is to be vnderstanded how after what sort they shal be when they bee clerelye dismissed out of the Prison of the Body Wherfore if these thinges bee true then reuerence honour mee as a God. But if the Soule or Mynde doe dye together with the bodye yet you dreading the Gods who maintein and gouerne al the beautiful furniture of this world shall godlye and inuiolablye solemnize the memoriall of mee These wordes spake Cyrus lyinge vppon his Death bedde Now if you thincke it good let vs suruewe and consider oure owne No man Scipio shal euer perswade me that eyther thy* Father Paulus or thy two Graundfathers Paulê° Aphricanus or the * Father of the same Aphricanus or * his Vncle or many other excellent men which here neede not to be rehearsed would euer haue enterprised such worthy aduentures and attemptes onlye to leaue a paterne memoryall therof to their posterity if they had not with the eyes of their mynds perceiued seene that their Posterity and Sequele might apperteine vnto them Do you think that I for I also must somwhat boast brag of my selfe as OldmeÌ„s guise is to doe would euer haue vndertaken so manye painful labours day night both in time of Peace also of Warre if I had thought that my glorious renowme should extend no further then the bouÌ„des of my natural lyfe For if it should be so were it not then much better for a maÌ„ to lead an easie quiet lyfe without entermedling in any labour or contentious dealing of the world But the Mynd I wot not how raysinge vp and erectinge itselfe had euer such a carefull respect to Posteritye as though when it were departed out of this lyfe it should then and neuer tyll then lyue flourish For if it were not so the Soules were immortal the mynd of euerye good Vertuous man would not so earnestly aspire to immortal Glorye Further more euery wiseman doth right willingly and contentedly dye coÌ„trarywise euery Foole most vnwilling lye Doe you not thincke that the Mynd which seeth more and further of doeth well percciue and knowe that it goeth to a farre better state Agayn that hee whose insight is dymmer duller doth neither see nor consider so much But verelye I haue a great desire to see youre Fathers whom I both reuerenced and loued And not them onelye am I so earnestlye affected to see whom I myselfe earst haue knowen but them also of whom I haue both heard read also haue myselfe written FroÌ„ which my Iourney thitherward no man shall by my good wyll bringe me backe neyther rebound and rebutt me backward as it were a Tenise Bal yea although hee woulde vndertake to perboyle my old Bloud and renew my youth agayn as Pelias was Certes if God would graunt to me beinge now in this Age to bee a Childe again and as younge as a Babe that lyeth cryinge in his Cradle I woulde wyth all my hart refuse the offer Neither would I willingly when I haue as it were runne the whole race to bee plucked backe froÌ„ the Gole or Endmarkes to the Listes or place of first setting out For what Commoditie hath thys lyfe Naye rather what moylinge and laboure hath it not But admitte it had some commoditie yet doubtlesse it hath either some full sacietye or some finall Ende For I meane not to bewayle and deplore my lyfe past as manye and that same right learned Clerks haue often times done Neyther do I repent that I haue lyued because I haue so lyued and led my lyfe that I maye iudge of myselfe that I haue not beene borne in vayne And I depart out of this life as oute of an Inne not as out of a dwelling house For Nature hath lente vnto vs a place for to stay abide in for a tyme and not to dwell in continuallye Oh noble and luckye Daye when as I shall take my voyage towarde that blessed Crewe and companye of Happye Soules when as I shall departe out of this trouble some worlde and coÌ„mon Syncke of all mischiefe For I shal not onely goe to those worthye men of whoÌ„ I spake before but also to myne owne Sonne Cato a man of such Vertue goodnesse as none more of such pietie and synceritie as none better whose Bodye was * Burned by me whereas it had beene more agreeable to Nature that my Bodye shoulde rather haue bene burned and enterred by him But his Mynde or Soule not clearlye forsakinge mee but euer loooking back and expecting my comming is assuredlye gone before into those places whyther he perceiued that I also must come Whiche my happe and chaunce I haue seemed stoutlye to beare not because I did take it so patientlye in deede but I euer comforted my selfe thincking that our absence and beeing asunder should not continue long These hee the very causes O Scipio for you told me ere while that you and Laelie were woÌ„t much to meruaile therat which make mine Oldage vnto me easie and to bee not onelye without all greeueunce but rather verye pleasaunt and delectable And if I doe erre in this poinct beecause I am of opinion that the Soules of men are immortal verelye I am wel conteÌ„ted in the same errour still to continue neither will I recant this error wherein I am so singulerly delighted so long as I lyue And if the case were so that when I am dead I should feele nothinge as certeine petite Philosophers hold opinion I feare not a whit least those Philosophers being dead should flout and deride this mine error Nay admitte that we should not be immortal yet is it good and optable for a man in his conuenient tyme to dye For Nature as she hath of all other thinges so also hath she her limitatioÌ„ ende of lyuing Nowe Oldage is the finall ende or laste parte of Age much like vnto the Conclusion or last knitting vp of an Enterlude the wearysomnesse whereof we ought to eschue speciallie when we are euen cloyed with saciety Thus muche haue I had to saye touching Oldage wherunto I pray God that you may arryue that those things which you haue heard of me by month you may by deede and trial find true accordingly Thomas Newton FINIS Sixe seuerall Themes of Stoicall Philosophie written by M. T. Cicero vnto Marcus Brutus and Entituled
had his limitation hovv much hee ought at his death to bee queathe vnto theÌ„ and al the rest of hys inheritaÌ„ce goods to desceÌ„d to the next Issue male of his kyn Four causes vvhy old age semeth miserable * The j. dispraise of Oldage Oldage is no let or hinderaÌ„ce to a man from dealing in offices or functions in the CoÌ„mon vvel the. Graue vvise couÌ„sellours the chiefe staye of a CoÌ„mon vvealths Appius Claudius Maister of a Shyppe * Who made Carthage Tributary to Rome this Scipio vtterly destroyed it There vvere alvvayes 4. Consuls 2. in Office for the yere present the other elected to succede the next yeare folovvinge The Senate hath his name of Olde men Lacedemonians Memorie not minished in Oldmen Memorye of Themistocles A foolish persvvasion that vvas in people of old time No olde man so obliuious to forget vvhere he layeth his purse Sophocles accused by his ovvn sonnes for do tag No man so old but hopeth to lyue one yeere longer Men must do good for them that come after Old men take delight in tovvardly youÌ„gmen An Olde maÌ„s good aduertisement very profitable and pleasaunt to a youÌ„g man. SoloÌ„ vvaxed Olde by learning euerye daye somvhat Cato learned the Greeke tong vvheÌ„ hee vvas an OldmaÌ„ The Second disprayse of Oldage alledged by them that saye Oldage is myserable because it maketh the bodye vveake and feble Milo repreheÌ„ded because he bevvailed his lacke of strengthe in his old age An other obiection To instructe teach youth is a necessary and excelleÌ„t Function Learned men Youth inordinate lye ledde maketh a feeble impotent Oldage Lusty Old-age of Cyrus Perfecte strength of Metellus in Old-age Nestor lyued three hundred yeres Iliad j. Agamemnon Wisdome excelleth strength Betvvene the Romaines the CarthaginiaÌ„s A mountayne in Greece through vvhich is a verye streight and narrovv passage Enoughe such Cockneyes novv a dayes Let euery man meddle vvith no more then hee can vvell compasse Milo caryed an Oxe aliue vpoÌ„ his shoulders the space of a furlong Euery age hath his proper season Masinissa kinge of Mauritani at a vvorthye and a painfull Prince ObiectioÌ„ ObiectioÌ„ YouÌ„gmeÌ„ subiect to infirmities asvvel as olde Good lessons to resist Oldeage The dyet of the bodye aptly reseÌ„bled to a Lamp DiffereÌ„ce betvvene the povvers of the mynd and the bodye Dotage Blind Appius a paterne of a noble GeÌ„tlemaÌ„ and good housholder What maketh Old age honorable Youthful Oldage Old youÌ„g age The custome of the Pytha thagoriaÌ„s The third Dispraise of Olage alledged by them that saye it is vvith out al plesures Bodilye pleasure notablye inueigh ed against by Atchitas Pleasures the Welspring of al Mischieues Dignitie of the minde A man addicted to pleasure moste vn meete for al vertuous actioÌ„s A shameful and reprochful ouerthro Oldage qualifieth all il motions Pleasure and Vertue are contraryes Vice punished vvithout any parciahtie or respect of persons A dissolute part coÌ„mitted by Flaminius to fulfill an vvhores request Epicure This man valyantly died in the defeÌ„ce his CouÌ„trey ObiectioÌ„ Hard to resist pleasures allurements Moderate Banquetting coÌ„medable and tolerable for Old-age Cybele Banquettinge and makinge merie vvyth honest coÌ„panye ConuiuiuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oldage not altogether vvithout vulgare pleasures XenophoÌ„ ObiectioÌ„ Sophocles aunsvvere touching carnal cocupisceÌ„ce He that careth not for a thig cannot be sayde to lacke it An excellente player of Comaedies and counterfeicter of mens gestures What old age is plesauntest C. Gallus Oldman studious Astronomie Geometye Naeuius Plautus Liuius Andronicus Licinius Crassus Scipio The God desse of Eloquence and gallaÌ„t speach called in Greke Pitho Wee vvax older by beeing vviser Husbandrye Buddes Dygging Dunging Odyss â— Sundrye delightes of HusbaÌ„drye Planting Graffinge NoblemeÌ„ haue delyted to speÌ„de their time in Husbandrye A noble aunsvvere of a vvorthy man Enemye to all bryberye Senators Oldmen The highest office in the coÌ„mon vvealth called also the Maister of the people for the time had the office of a king Noble Councellours chosen out of the countrye Currours or Purseuauntes In HusbaÌ„dry is both profite pleasure Hortus altera Succidia Exercises for YouÌ„g men Disportes for Olde men XenophoÌ„ his booke of Householde Cyrus Lysander When Trees are so exactly set that vvhiche vvay so euer a man loke they stand dyrectly one againste another Virtuti Fortuna comes Valerius Coruinus Authoritye the chiefest honor and ornamente of Oldage What maner of old-age is commendable The best dvvelling for Olde age vvas at Lacedemon Great reuerence among the Heathen shevved to Old age Too manye of the same staÌ„p novv a dayes ObiectioÌ„ Faults of maners not of age Terence Seueritye in mesure alovvable in OldmeÌ„ Couetousnes in old-men The iiii dispraise of Old-age surmysed by theÌ„ vvhiche saye it is miserable because it is nere vnto Death Death not to be feared the reasoÌ„s vvhy For eyther the Soule lyueth or els dyeth YongmeÌ„ more subiect to sicknesse theÌ„ Oldmen CoÌ„mon vvealthes Cities gouerned and mainteined by Oldmen Death spareth no Age. ObiectioÌ„ Ansvvere ObiectioÌ„ Ansvvere Old men haue already enioyed that vvhich younge men doe but hope for Argantonius liued 120. yeres Time passeth We must haue a greater care to lyue vvell then to lyue long Spring Fruicts of Oldage YongmeÌ„ haue greater payne in dyinge then Old-men Oldage hath no certen nuÌ„ber of yeres a pointed hovv long to last Oldage stout and ful of courage Solons ansvvere to Pisistr atus the Tyraunt It is a vvicked thing for a man to murther or kil himselfe Solon vvished to haue his death bevvailed Ennius Death not to bee bevvailed He that stil standeth in feare of Death can neuer haue a quiet mynde Nothing more certaine then Death Nothing more vncertaine then the houre of Deathe Valiaunt knightes which dyed for the honor safegarde of their countrye Vnder the coÌ„duct of Haâ—druball Terentius Varro Hannibal Not vvorthye and honorable GentlemeÌ„ only but coÌ„mon souldiers inferior persons haue despised Death Euery age hath his peculier delite and studye A true lyfe The Body is the prison or Iayle of the Soule Why the mind vvas inspired into man. Pythagoras Immortalitye of the soule Plato his Reasons to proue the immortality of the Soule Lib. 8. de Cyri paedia All thingesreturn to that vvherof they had their first begining Sleepe an Image of Death Paulus Aemilius Pub. Scipio C. Scipio Noble mindes desire to leaue a re The God lye desire Death but the vvicked feare it This place is translated accordinge to ij sundrye Latine Textes This life ful of trouble and labour A vvorthye and vertuous man is not borne in vaine This life is no dvvelling place of continual abode but as an Inne or lodgeinge for a tyme The fashion then among the Romains vvas to burne their dead Bodies What learning and EloqueÌ„ce is able to doe Paradoxa signifieth SenteÌ„ces contrarye to the coÌ„mon opynion of most men Tusculane Questions Mony Riches and such like are
now dayes being 90. yeares old who if he begyn anye Iourney on foote will not in all that Iourney come on horsebacke and whē hee rydeth foorth on horsebacke will not alight no Rayne nor Colde can make him to couer his head his Body is very dry and therefore doth he in his owne person execute all the offices and functions that appertayne to a Kinge Therfore Exercise and temperaunce is able yet to cōserue in Oldage somwhat of that former strength and youthful lustinesse In Oldage there is no great strēgth Why Strēgth is not looked for nor required in Oldage And therfore by the Laws and Ordinaunces our Age is exempt and dispensed withall from those affaires functions which cānot without strength be discharged And therefore wee are not cōpelled to do that thing which wee cannot doe nay wee are not charged to doe so much as wee are able to doe But many Oldmen be so weake and feeble that they are not able to execute any office or function belonging to Humane Dutie or respecting mans lyfe But surely this is not the proper fault of Oldage but the cōmune faulte of lacke of Health How wearish weake was the sonne of P. Aphricanus euē he that adopted thee what slender health or rather none at all had bee which if it had not so bene he surely wold haue prooued the secōd Light of our citie For besides his fathers haughtines and glory he was also better furnished with learnīg qualities of the mynde What meruaile is it therfore in Oldmen if they be somtime weakishe and feeble sithens euen Youngmen cannot escape it Wee must resist Oldage O Scipio and Laelie and the faultes that bee in it must by diligence be recompenced And as wee would fighte against Sicknesse so must wee also againste Oldage wee must haue a special regard to our health wee must vse moderate Exercises wee must take so much meate and drincke that the powers of the bodye maye be refreshed and not vtterly oppressed And not onelye must wee haue this speciall care to our Bodye but also to our Soule mynde muche more For these also vnlesse a man do obserue a measure as in feedinge a Lampe wyth Oyle are quēched by Oldage entinguished And the Bodies by defatigation and Exercise decaye and growe worse but the Myndes by beinge exercised are holpen and bettered For those whom the Comicall Poet Caecilius calleth foolishe Oldmen hee meaneth to bee such as are credulous forgetfull and dissolute which are the faultes not of right Oldage but of such an Oldage as is sluggish slouthful and drowsie And as Malapertnesse and Sensuality is more incidence to Youngmen then to Olde and yet not to all Youngmen but vnto such as bee not of good disposition so this Oldmanlye foolishnesse whyche is commonlye called Dotage is not in all Oldemen but in them onlye which be lewde and of small accoumpt Appius beeing both old also blind gouerned and ruled his foure tall Sonnes his fiue Daughters his familye housholde which was great besides his Patronage of a greate maignye of Clientes He had his minde bent as it were a Bowe and neyther did he shrinke nor yelde to Oldage Hee reserued and executed not onelye Authoritye but also an imperious cōmaundmēt ouer al thē that were vnder his charge For his seruauntes feared him his Children reuerenced him all men tenderly loued him in that house of his there was a perfect patterne of the auncient fashion and discipline of our Country For herein is Oldage honorable if it defend maintein itselfe if it stil retayn his authoritye if it bee not in Bondage to any man if euen to the laste breath it exercise Rule and Commaundement ouer them that depend vpon it For as wee commend that Younge man in whom there bee some pointes of an Oldman so also doe wee praise that Oldman in whom there is any of the properties of an honest Youngman Which thing who soeuer followeth may be olde in Bodye but neuer in mynde I am now in hande with my seuenth Booke of Originalles I am collecting all the Monumentes of Antiquity now am I earnestlye busied with penning the Orations of all such famous notable causes as I haue in my time defended I studye the Augurall Canon and Ciuile lawe I geeue my selfe muche to the studye of the Greeke tongue and as Pythagoras his Scholers were wont to doe to exercise my memory withall I recoumpt euery Euening all that I haue sayde hearde or done daye by day These be the Exercises of the wytte these are the feates wherein the mynde is occupied In these I paynfullye trauayling studying finde no great lacke of the strength of bodye I am readye able to helpe my freendes I come often into the Senate house and of myne own accord I cary thither with me matters throughlye debated and canuassed and them doe I defend and mainteine wyth the strength not of Body but of Minde Whych thynges if I were not able in person to execute yet shoulde I take great delectation lying in my Bedde to thincke vppon those matters whiche I could not doe But my age passed is such that I can doe them For hee that geeueth himselfe cōtinually to these studies and labours feeleth not when nor how Oldage creepeth vpon him Thus doth Age by little and little without feelinge waxe olde and growe to an end neyther is it sodeinly broken of but by continuaunce and tracte of tyme quenched NOW followeth the third dispraise or faulte that is founde in Oldage because they saye it lacketh Pleasures Oh worthy gifte of Age if it take that thing frō vs which euē in Adolescēcy is most beastly For geue ye eare my good Gentlemenne and marke yee well an Olde Oration or discourse of Architas Tarentinus a right noble and excellent man which was lent vnto mee when I was a very yoūgman at Tarento with Q. Maximus He sayde that there was not anye more pernitious plague euer geeuen vnto men by Nature then was this Pleasure of the Body Which Pleasure mēs libidinous lustes inordinatelye desiring are rashly and vnaduisedly incited and stirred to ensue and folow Hence said hee spring all Treasons Trecheries against our Country hence beginne all the euersions of Common wealthes hence are hatched all secrete conspiracies and priuye conserences with oure Enemies Fynally that there is no villany nor anye notable enormitie which the inordinate desire of Pleasure did not egge and incense a man to enterprise And that Whoredome Adulterye and all such kinde of detestable deedes were by none other lures enticementes procured but by Pleasure And whereas eyther Nature or some God hath geeuen nothinge vnto man of more excellency then the mind or reasonable Soule there is no thing so much against this diuine Gyfte and bountye as is Pleasure For where Pleasure beareth swaye Tempēraunce
the more prouision and costage to make and purueighe THE fowerth cause whiche seemeth most of all to greeue disquiet our Age remayneth yet behinde to bee discussed that is the neerenesse of Death which certes cannot be farre of from Oldage O miserable old Caytife which in so longe a tyme as he hath lyued hath not perceiued and learned that Death is to bee contemned which eyther is vtterly to bee despised if it altogether kill and extinguish the Mynd or Soule or els is greatly to be desired if it conducte and carye the same to some place where it shal be eternal For certes there can no * third be found Therefore what should I feare if after death I shall bee eyther not miserable or els blessed howbeit who is so foolishe to a warrant himselfe althoughe he were neuer so younge that hee shall lyue till the next Eueninge Furthermore that same Age is subiect to a great maigny mo casualties of Death then oure Age is Youngemen sooner fall into Sicknesse they are sorer sicke and are hardlyer recured therfore few lyue tyll they come to Old-age which if it were not so wee should lyue together a greate deale better and wiselyer For Discretion Reason and wise Aduice resteth in Oldmen and therfore if there were no Oldmen there would bee no Citties at all But now come I again to talk of imminent Death What faulte of Oldeage is this sithens you see that same also cōmō to Yoūg age I my selfe by proofe haue felt aswel in that worthye man my Sonne as also in thy Brothers Scipio of whom great hope was generally conceiued to haue seene them aduaunced to most honourable Dignities that Death is alyke common to all Ages But a Youngeman hopeth to lyue a great whyle which an Oldman maye not looke to do Hee truly hopeth foolishly For what folisher thing is there then to accoumpte thinges vncertayne for certayne and thinges false for true An Oldeman hath nothinge to hope for But hee is therefore in farre better case then a Youngeman because hee hath alreadye enioyed and obteyned that which the Yongmanne doth but hope for The one desireth to lyue longe the other hath alreadye lyued long Howbeit O Lorde what is there in Mans lyfe long or of any lasttynge continuaunce For admitte and graunt that wee lyue euen tyll the vttermoste of oure Age. Let vs hope to lyue as longe as euer did the Kynge of the Tartessians For there was as I fynde in Hystories one Argantonius Prince of the Isles called Gades who reigned Fourescore yeeres and lyued an hundred and twētye But to mee there seemeth nothinge longe wherein is anye Extreeme or Ende For when that Ende is once come then is that which is passed quight gone and nothing remayneth but only that which a man hath by his Vertues and good deedes atchieued Houres passe awaye apace and so do Dayes Monethes and Yeeres neyther doeth the tyme once passed euer retourne neither can that which is to come bee preciselye knowen Therfore euerye one ought to bee contēted with that time which is graunted him to lyue For neyther needeth a Stageplayer necessarily to play out the Enterlude tyl the very last end therof to bee cōmended therfore but in what Act soeuer of the same he be he must so hādle his part that he may be praysed neither should a Wiseman lyue till the Plaudite bee stricken vp For a short tyme of Age is longe ynough to lyue well and honestlye But if you continue yet longer you muste no more be discontented thereat then Husbandmen be after the pleasauntnesse of the Spring season once passed to haue Sommer Autumne to succeede The Spring doth signifie and represent as it were Adolescencye sheweth what Fruicts are lyke to ensue All the other times and seasons serue to mow gather in the fruicts Now the fruit of Oldage is as before I haue often sayde the remēbrance and stoare of Goods before tyme gotten And al thinges which are done according to the course of nature are to be reckned in the number of good things And what is so agreable to Nature as for Oldmen to dye which thinge hapneth vnto Youngemen euen Maugre Natures Goodwill Therfore Youngmen seeme vnto me so to dye as when a raging flame of fyer is with the great quantitye of water quēched And Oldmē deceasse euē like as Fyer when it is all spent is extinguished of it owne accorde withoute vsinge any force thereto And as Apples when they bee greene and vnrype are plucked from the Tree with violence but being rype and mellowe they fall downe from the Tree euen so violent force and painfull strugglinge taketh awaye lyfe from Youngmen but from Oldmen a rypenesse and maturity Which is to mee so pleasaunt and comfortable that the neerer I drawe to Death the sooner mee thinckes I doe as it were see that land shall at length after a long Nauigation arriue at the Hauen Of al other Ages the certein terme is appointed how long ech lasteth but of Oldage there is no certeine terme limited and in it doth a man lyue well and laudablye so longe as hee is able to execute and discharge his dutie and Function and yet to contemne Death Whereupon it hapneth that Oldage is endued with greater Courage and animositie then Adolescency and Youth is And this is it that was aunswered by Solon vnto Pisistratus the Tyraunte demaundinge of him vppon what hope and confidence he durste bee so bolde presumptuous so desperatelye to wythstand and disobey his proceedinges Euen vpon the hope quoth he of mine Oldage But the best Ende of lyuing is this when as the mynde beinge whole and perfect and all the wyttes and Senses sounde vnappayred that same Nature with compacted and framed the worke together doth lykewise dissolue and lewse the same For as the Ship wright which made the Shippe best knoweth how to vndoe and pull asunder the same agayne and as none can better vnioynte down a house then the Carpenter that framed it euen so Nature which ioyned and fashioned together the Bodye doth best dissolue and end the same For euery Conglutinacion or glewinge when it is new glewed together is hardlye pulled asunder but being olde and forworne is easelye disseuered Thus it commeth to passe that this small remnaunt of lyfe is neyther gredilye to bee desired of Oldmen nor without cause to be left and forsaken And Pythagoras chargeth vs not to depart out of the Garrison and Wardhouse of this lyfe without the commaundemēt of our high General which is God. There is a notable saying of the Wiseman Solon wherein he protesteth that he would not haue his Death to bee vnbewayled and vnlamented of his Frendes His meaninge I thincke is that he would bee entierly deare vnto his Frendes But I know not whether Ennius hath a greate
that shal come after were desirous and willing to blaze abroade and leaue to their Posterity the worthy prayses of euery one of vs which they haue heard of their fathers yet by reason of the Deluges and Inundations of waters and the burninges of Lands which of necessitie must happen at a certayn time our glory which we may attaine shal be not only not eternal but also not so much as of any continuaunce And what skilleth it to be talked of remembred by them which shal be born hereafter sithens there was no reporte made by them which were borne before who doubtlesse were neyther fewer in number and certes were better Men a great deale Especially sith among theÌ„ vnto whoÌ„ the report of our Fame may be hearde no man is able to beare anye thing in memory the space of one yeare For coÌ„monly men do recken a yeere onlye by the course and Reuolution of the Sunne that is to wyt of one Planet But in very deede when al the Sygnes Starres of the Fyrmament are come agayne to the same point from whence they once set out and begin anew their former description of the whole HeaueÌ„ after long space and tract of time then may that be truly named the Turning yere wher in how many mens Ages are coÌ„teyned I dare scarcely report For as the Sunne earst semed to be eclypsed dimmed at that time when the Soule of Romulus ascended into these Temples so when soeuer the Sunne in the same part and in that same tyme shal agayne bee obscured and darckned then al the Starres and Signes beinge reuoked back to their selfe same first beginning accoumpt thou recken it for a ful complete perfect Yeare And this knowe further that the twentith parte of thys Yeare is not yet expyred and runne out Therefore if thou dispayre of thy returne into this Place wherein al thinges are for Noble and worthy Personages how much worth then is this fading glory of Men which can scarcelye last and reache euen vnto a small parte of one Yeare Therefore if thou wylte lift vp thyne eyes on high and view this Habitation eternal Mansion thou shalt neither be affectioned to geue thy selfe to the talke of the vulgar people neyther repose thy hope and confidence in worldly promotions aduauÌ„cement For it must be only Vertue herselfe which muste with her allurementes draw thee to the true Honour renowne What others doe speake talke of the let they themselues looke but yet talke they wyll But al their talke is both enclosed within the straites of yonder Regions whiche thou seest neyther hath their talke talke bene of any man perpetuall it both dyeth when the Men dye and is vtterlye quenched wyth that obliuion of Posteritie When he had thus said certes ê™ I O Africane if to the well deseruers of their Countrye there lyeth as it were a path open to thentry of Heauen albeit from my childhood walking in my Fathers steps yours I haue ven nothing behinde with my dutie to atchieue and further your renowne yet now seing so great a reward set out propounded I wil eudeuour bend my selfe therunto farre more diligently Do so quoth he and make thy sure accouÌ„t of this that it is not thou which art mortal but it is this Bodye of thyne neyther art thou that which thy outwarde Forme shape declareth but the Mind and Soule of euery Man is he and not that figure shape which may be pointed shewed with the finger Therfore knowe this that thou art a God if forsoth a God be that which lyueth which feeleth which remembreth which foreseeth which doth so wel rule gouerne moue that Bodye ouer whom it is appointed Ruler as that most high prince God doth this Worlde And as God beinge himselfe eternal doth moue this World beinge in some parte mortall so likewise the Mynde being sempiternall doth moue the Bodie being frayle and transitorie for that which is euer moued is eternall But that which bringeth motion to another and which selfe same is mooued from elsewhere when it hath an end of mouinge nedes must it haue an end of liuing also Therfore that only which moueth itselfe because it is neuer forsaken nor left of itselfe neuer trulye ceaseth it not to be moued Moreouer this is the fountain and beginninge of mouinge to all other things that are mooued And the beginning hath no originall For all thinges proceede and spring from a Beginning but itselfe can be made of nothinge For that which should haue generacion elswhere could not be a beginning So therfore if it neuer spring and begynne neyther doth it euer dye For the Beginning being extinct neyther shall itselfe euer grow again out of an other neither shal it create any other of itselfe For al thinges must nedes spring from a Beginning And so it coÌ„meth to passe that the beginning of mouing is because it is mooued of itselfe and it can neither breede nor dye or els the whole Heauen would fal down and al Nature would of necessitie stand at a staye and not obteyne anye force and power wherebye to bee mooued with his first impulse and motion Sithens therfore it playnly appeareth that what soeuer is moued of itselfe is eternall who is he that dareth to denye this Nature to bee geeuen to Myndes for that is without lyfe which is moued wyth externall force and motion but that which is a Soule is moued with internall proper mouing for this is the nature and power that is peculier to a Soule Which if it bee one the alone thing of al which moueth itselfe certes it was neyther borne is also eternall This see that thou exercise in the best thinges And the best cares that a man can take are such as tend to the auayle profite of our Country In which cares the mynde being enured and practised shall haue spedier accesse arriuall into this Habitation as into his proper Mansion place and the soner shal it do so if then when it is enclosed in the Bodye it surmounte abroade and beholdinge those thinges that are outwardly doe greatlye withdraw itselfe as much as is possible from the Bodie For the Minds of them that haue enthralled geuen themselues to bodylye Pleasures and haue made theymselues as it were the Bondslaues ministers thereof and by the egginge and procuremente of sensuall Luste and Appetite obaying Pleasures haue prophaned and violated the Lawes both of God man those men wheÌ„ they be dismissed and deliuered out of their bodies are tumbled and tossed about the Earth and doe not retourne into this Place tyll they haue bene pursued turmoyled manye hundreth yeres He departed and I immediatelye awaked oute of my Sleape Thomas Newtonus Cestreshyrius FINIS 〈…〉 the elder Booke of Oldage A Payre of perfect and faythful frends The vvise vvords of noble annciente persons more regarded marked
in the vvorld called also Taurus A ryuer in India viij miles ouer in the narrovvest place xx in the brodeest an 100. foote diepe in the shalovvest place Worldlye fame renovvne glorye is but vanytye and to no purpose A ful and complete yere after Plato The diepe consideration of heauen heauenly ioyes easelye dravveth a godlye man from the loue of this vvorlde True honor muste be gotten by vertue onelye Honor is a spirite to noble mindes A man is his Mynd The mind ruleth and directeth the bodye Best cares that aman can nexte after God employe his minde vnto Voluptuous liuers The Table A ACcusation 29. Acquaintaunce nevv and olde 30. Adolescencie 47. 55. 59. 61. 62. 63. 69. 75. 77 80 81. 82. 83. 84. Adulterye 65. 101. Affection 102. must be brydeled 104. 113. 116. Agamemnon 60. Age. 61 Agreement 42. Al thinges returne to that vvhereof they had their first beginning 87. Ambition a greate plague to perfect Frendshyppe 26. 113. Anger 109. Antipodes 129. Antonius 109. 114. Apollo 3. 85. Apparell 119. Appius Claudius beinge old and blinde had a noble courage 53. A perfect paterne of a noble Gentleman and vvorthye householder 63. Archytas Tarentinus 37. 64. Argantonius liued 120 yeares 81. Astronomie 70. Athenians 68. Atticus vvhy so named 45. Auncientnes in familiaritie 30. Augur 78. Aucthority the chiefest ornament of Oldage 77. 79. 119. B BAnishement 99. dreadefull and terrible to vvhom 100. Banished man vvho 108. Banquetting moderately vsed cōmendable 67 Baibilles 112. Baudrie 103. Benefites confirme loue and Frendshippe 14 Best dvvelling for Oldage 78. Bias one of the vij vvise Sages 26. 96. Blosius his desperate aunsvvere 17. Bodye the prison or gaole of the Soule 85. 124 the vvardhouse of the soule 125. Bona Dea her temple 108. Bondslaue to Vices 109. Bondslaue vvho 110 111. 112. Bondage vvhat it is properlye ibid. Boundes of Frendship 17. 25. Briberye 73 117. Brutus 87. 96. Budde 72. Buildinges sumptuous 95. 111. C Coecilius 62. Care of ech noble and vvorthye man. 20. after a sort incident to Vertue 21. 22. Care rather to lyue vvel then long 81. Carinae a streate or Rovve of houses in Rome 120. Carthage conquered by Scipio 54. 122. Catadupa 128. Cattall 96. Cato Called vvyse vvhy 34. 47. his vvise sayinge 38. learned the Greeke tongue in his old age 46. 57. 63. his sundrye Offices and seruice in the common vvealth 54. 64. a perfect Stoicke 91. 97. Caucasus 129. Cethegus 113. Chaffe 101. Children in frendship nevv fangled fickle 16. Choyse of frendes 26. 27. 28. 36. Chydinge 34. 38. vvhen and hovv to be vsed ibid. 39. 42. Circles of the coelestiall motions 125. Citye 105. 106. 107. 124. Citizen 105. 107. Clavvbackes and dissēbling frendes vvorse thē playne enemies 38. hovv they may be knovven and discerned 39. Cleanthes 56. Cleopatra 110. Clovvnish life vvithout frendes yrkesome and vnpleasaunt 25. Coffers stuffed vvith mony maketh not the rich man but a contented Mynde 116. Comforting cheering of distressed frendes 26 Cōmon vvealthes vpholden by graue oldmen vveakened by yong youthful officers 55. 80. Cōmunitie of al things among frendes 27. Comparison 79. 82. Conscience 100. Conscience of vertuous Lyfe comfortable 49. Consenting to the request of frends against the vveale of our country vnlavvful 20. Conspiracy against the cōmon vvealth vvith al extremitie to be punished 20. vvhence it procedeth 64. Constancie 4. 28. 29. 42. 85. 99. 102. 106. Contented life rych 115. 120. Contention 16. Continuance of frendship ibid. Coriolanus moued vvith the vnkindenes of his Countrye vvarred against it and last of al killed himselfe 17. 20. Cornelius Gallus an Auncient excellente Astronomer 70. Corynthian vvorkes 97. 111. 112. Coruncanus 8. 18. 53. 58. 66. Courage 98. Couetousnesse a plague to Frendship 16. in old men 79. euer needy and neuer satisfied 96. 120. in the old time abhorred 96. 110. Counsaylours graue vvyse the stayes of common vvealthes 53. Crassus 114. vvhom he accoumpted rich 116. his shiftes to get monye 117. Currours 74. Curteous maners 29. Custome 30. Custome of such strict and vertuous lyfe as vvas in the old time novv cleane gone 19. Custome of the Pythagoreans to debate call into remembraunce euery Eueninge al thinges sayd done or heard the day before 63. Cybele Lady great Mother of the Gods. 67. Cyneas 66. Cyrus 75. a prince vertuous and fortunate 76. 86 87. D DAnaus 116. Death 7. not to bee feared 80. 83. not to bee bevvayled ibid. spareth no age ibid. houre and time thereof vncertayne 80. 83. the Hauen of rest 82. 99. Feare thereof causeth a troubled and vnquiet mynde 83. despised euen of common persons 84. desired of the Godly and feared of the vvicked 88. terrible to vvhom 100. must not bee hastened before the appointed time 125. Death of frendes greuous 4. Decius 66. 84. 97. Delightes in husbandry 71. 73. Delightes peculier to euery seueral age 84. Democritus 56. Departure of frendes one from another 32. 33. Desire of honour 113. Destenie 123. Dictator vvhat officer he vvas 74. Diet of the Bodye and mynde resembled to a Lampe 62. Difference betvveene the povvers of the bodye and of the mynde ibid. Digginge 72. Dignitie of the mynde and Soule 65. Diligence preposterous 27. 38. Diogenes Stoicus 56. Discorde 11. Dishonesty 109. Dishonest point to fal out vvith him that hath beene an old familier frend 33. Dissimulation 29. 39. Dotage 63. Dreames 122. Drudge 113. Drudgerye ibid. Dunginge of Land. 72. E EArth round lyke a Ball. 125. 126. lovveste lūpish and vnmoueable 127. hovv it is habitable 129. Earthly matters contrary to heauenly 85. Echion a cunning Paynter 112. Eloquence 92. Empedocles opinion that the vvorld al thinges consisted of Frendship 11. End of lyuing best 82. Enemie 108. Ennius 10. 44. 50. 52 83. 122. Epicures opinion of Frendshippe 20. repose all felicitie in pleasure 66. Epitaphe 55. 77. Equalitye in frendshippe 30. 31. Equalite of faultes 103. Euery man meddle vvith no more then hee can vvel compasse 61. Euery age hath his proper season ibid. Excuse for doinge ill to pleasure our frende not allovvable 18. Exercises for youngmen 75. Exercises for old men ibid. Exercises of vvytte 63. Exile 108. Expenses moderate a greate reuenue 119. F FAbius praysed 50. 51. 53. Fabritius 8. 13. 53. 66. 97. 118. Face vvrinckled not the cause of aucthoritie credite 77. Faythfulnesse 28. 99. Fame of vvorthy men neuer dyeth 43. 107. Familiaritie 30. Faultes in oldage hovv to be redressed 62. Faultes in maners 79. Feare is Bondage 113. 114. Feare of death vvhat it causeth 83. Feastinge 67. Fee. 120. Felovvshippes 35. Fishpond 112. Firmament 127. Flattry dissembling vvorse then open enmity 29. getteth frendes novv adayes 38. to be eschevved ibid. the greatest plague to truefrēd shippe 39. vvhich kinde of it is moste hurtfull ibid. vvho are moste hurt thereby vvho lysten most thereto 41. of a litle maketh a great deale ibid. Slyly done most carefully to bee taken heede