The booke of Marcus Tullius Cicero entituled Paradoxa Stoicorum Contayninge a precise discourse of diuers poinctes and conclusions of vertue and phylosophie according the traditions and opinions of those philosophers, whiche were called Stoikes. Wherunto is also annexed a philosophicall treatyse of the same authoure called Scipio hys dreame. Anno. 1569.

THE BOOKE OF Marcus Tullius Cicero entituled Paradoxa Stoicorum.

Contayninge a preciſe diſcourſe of diuers poinctes and concluſions of vertue and Phyloſophie according the Traditions and opinions of thoſe Philoſophers, whiche were called Stoikes.

Wherunto is alſo annexed a Philoſophicall Treatyſe of the ſame Authoure called Scipio hys Dreame.

Anno. 1569.

❀ Jmprinted at London in Fleteſtreate neare vnto Sainte Dunſtones Church by T. Marſhe.

❀To the Right Honorable Sir VValter Myldmay Knight one of the Queenes Maieſties moſte honourable Priuie Counſaile.

PEſcenninus Niger (right honourable being newly elected to the Empire of Rome, ſo litle cared • or prayſe and gratulacion, that on a • ime, a certaine learned man, hauing in • is prayſe and commendacion penned a • olemne Oracion and offering himſelfe • ecite yu ſame before him in a great Aſ • ēblie: he halfe diſpleaſed with the Au • houre for employing his ſtudie to ſuch • vaine purpoſe, reproued him with a • retie and wiſe quippe ſaying: Good fe • lowe, I would haue had better opinion in thee, if thou haddeſt writen the worthy actes either of Marius or of Hanniball or els of ſome other noble and valiaunt Captaine that is dead, whoſe proweſse and magnanymitie we might folow and ſet before our eyes as paternes to imitate. For ſo long as we be aliue, we had more neede to be taughte, howe to rule oure Dominions and to diſcharge our duties with iuſtice and equitie, that we may be thought worthy ye aduauncement vnto vs alotted, then with painted gloſes of flattering termes to beextolled aboue the condition of a humain creature, Doing vs thereby to vnderſtande that the vſuall faſhion of prayſinge Princes and Magiſtrates to their faces, may rather betaken for a plaine mockerie, then for any ſyncere affection ſithence at their handes, hope of preferment is expected, feare of diſpleaſure if they ſhoulde do otherwiſe, loſſe of life, proſcription of goods with ſuch like, debated and pondered in that heathen Breaſt, not ſwaruinge in that poinct from diuers textes of the ſacred ſcripture, the infallible Touchſtone of al truth and Chriſtianitie: affirminge aſwel the diſpleaſure of the prince to be death, as alſo the feſturinge Canker of feigned flaterie to be moſt contagious. Nothing is ſopeſtiferous to Princes and maieſtrats as to listen and geue eare to the fauning flatterie of Coſening claubackes, and the ranke rable of pieuiſh paraſites, whoſe nature (hunting after lucre and Bellichere) is vnder the coū trefect viſure of their ſugred ſpech and diabolical diſſimulacion to feede the humour of thoſe, whō it hath pleaſed god and good fortune to decorat with worldly dignitie and tēporal regiment, aboue the commune ſort of other people. The hurt that therof ariſeth, is by infinite examples more apparaunt then that it needeth here to be declared. This cauſeth me (Right Honorable) to leaue yu large campe of deſerued praiſe, iuſtlie due vnto your Honoure for the manifold and ſinguler vertues of approued wiſedome and exquiſite learning, harboroughinge within the ſanctuarie of your noble minde, to others that ſhall hereafter with more dexteritie blaze abroad and diſplay the ſame to poſteritye. Onely my humble ſute and requeſt is vnto your Honoure, that you would vouchſafe to accept the first fructes of this my ſimple trauaile into your patronage, the worke of a mā lōg ſince dead, vowed and due vnto none ſo fitte as to you, who haue bene a ſerious ſtudient of Tullian eloquence, and a diligent peruſer of all his works, and that vnder the ſafeconducte of your worthie name it may haue freer paſſage into the hands of manye. VVhich although it be not ſo exactly don, that it may ſeme to ſmel of Demoſthenes or Cleanthes his Cādle, nor euerye iote and ſyllable to be preciſelye waighed in Critolaus his Balaunce, yet I truſte the ſenſe of the Authoris in no place altered, nor my Tranſlatiō in any point to ſwerue from the office of a faithful Interpretoure. Finallye that it may pleaſe you to waighe the nakednes of my goodwil, more then th, value of this my Scolasticall exerciſee by the example of our ſauiour Christ, who accepted the two mytes, which a pore woman offered in the Temple in as good part as the great gifts and oblations of the wealthie: calling further to your remembraunce that God at the buildings of his Tabernacle, accepted aſwell ſuch as to the erection and beautifiinge therof brought ſtuffe of ſmall importaunce and accompt as Braſſe, yron, Goates heare, candleſtickes, oyle and ſuch like, as he did thoſe that brought coſtlier & more precious ware as Gold, ſiluer, purple, Scarlet, Byſſe, pearles, precious ſtones and odoriferous perfumes. VVhich labour of mine if I may vnderſtande to be not altogether miſliked of you, I wil thinke not only my trauaile well bèſtowed, but alſo much encouraged to procede in workes of greater volume and paine, already begonne and in part perfourmed byme, if my glaſsie health may be at any reaſonable truce with his feuerous maladies and continuall Atrophies. Frō which and al other infirmities I beſeech Allmighty God long to preſerue you, to the common vtility of this Realme, and after youre pilgrimage here ended, make you Coheire with his ſonne Christ in his glorious Hierarchie

From Greenwich the Kalendes of Iune. 1569. Youre honours moſt humble to commaund Thomas Newton

The Preface of the Author vnto Marcus Brutus.

I Haue oftentymes marked & conſidered O Brutus, hovve youre vncle Marcus Cato at ſuch times as he vttered hys mynde and opynion in the Senate about the vvaightye matters of the common vvealth, vſed to fetche his reaſons and Argumentes oute of Morall Philoſophie, and by vvittie expoſition made them to ſerue his turne and purpoſe: but the maner of his reaſoninge differed muche from that abſolute order vvich is publickly vſed in Forum, vvhere all iudicial matters depē dinge in ſute and controuerſie are pleaded and decyded. Notvvithſtāding he preuayled ſo much vvith the common people by hys graue ſentences and diſcret counſayles that they adiudged all that he ſayd to be effectuall and probable. VVhiche vvas a thinge farre harder for him to compaſſe, then it is eyther for thee, or for vs, becauſe vvee are better envred and haue a further ſkill in that kynd of Philoſophie vvhich enricheth a man vvith a fine vtteraunce and flovving eloquence, and vvherin ſuch things are declared, as do not muche diſagree from the minds of the people. But Cato being (in my opinion) a ryght and perfect Stoike, doothe both thincke thoſe thinges vvhich the vulgare people allovve not, and is alſo of that ſect of Philoſophers, vvhich care not for elegancie of ſpeache and floures of eloquence: neither dilate and amplifie their argumentes, but vvith breafe queſtions and Interrogatories (as it vvere vvith certaine prickes or points) proſecute their reaſons and diſpatch their purpoſed intentes. But there is nothing ſo incredible, but the ſame by artific • al handling may be made credible, ther is nothing ſo rude and barbarous, but by eloquence it may be poliſhed, and ſcoured cleane Conſideringe and reuoluing theſe thinges in my mind, I aduentured further then this Cato, of whom I ſpeake. For the Orations that Cato commonly made, were after the Stoikes guyſe, of Magnanimitie, Continencie, death, the vvhole prayſe of vertue, of the immortall Goddes, of the loue that we oughte to beare to our Countrye, wythout any pointed gloſes or gorgeous ornamentes of Rhetoricke. But I (as it vvere to exerciſe my ſelfe and to make a proofe of my witte) haue cō pryſed and recueled ſuch high and abſtruſe pointes of Philoſophie, into common places, vvhich the Stoikes do ſcantly permit & allovve in their ſcholes of exerciſe and priuate ſtudies. And becauſe they bee meruaylous ſentences, and ſuche as are contrary to the opynion of all men, they are by thē termed Paradoxa, vvhyche ſignifyeth, thinges merueilous and inopinable: vvherevpon I thoughte vvith my ſelfe to aſſaye vvhether they might be publiſhed abroade, and allovved as diſputable in the Forum, or place of common plees, and ſo eloquently handled, • hat credite might be geuen vnto thē by the • udients, or whether I might entreat of thē • fter a learned ſort for thē that be ſkilful, or • ls frame my talke and maner of reaſonyng • ccording to the capacitie of the vnlearned • eople. And the more vvillinge vvas I to vvryte, becauſe theſe concluſions (vvhiche they haue thus named Paradoxa) ſeeme in my opinion to be moſt true, and ſocratical, that is to vvitte, agreeable to the ſound and infallible doctrine of Socrates. You ſhall therefore take this ſmale vvoorke vvell in vvorth, by mee compiled by Candlelighte theſe ſhort nightes, becauſe vnder the protection of youre name, my other vvorke of more paynfull ſtudye, vvas ſet forth and divulged.Tuſculās queſtiōs. And herein ſhal you haue a taſt of thoſe kinds of excerciſes, that I vſed and yet do accuſtome my ſelfe to vſe, vvhen I ſelect and excerpe ſuche ſayinges as amonge the Philoſophers in their ſchooles are called their poſitiue and peculier argumentes, and interlace the ſame into the Rhetorical trade that vve vſe in pleadynge and trauerſinge cauſes and matters Iudiciall. Notvvithſtandinge, I doe not greatlye deſyre, that you ſhould publiſhe and ſet forth thys vvork to the gazinge vievve of all men, for it • not of ſuch excellencye, that it deſerueth t • be ſet vp in the topp of an high Turret for men to beholde and haue in admiracion, as the incomparable Statue or Image of Minerua vvas, vvhich Phidias made: but onely that it maye appeare and bee intimated to you that the ſame perſon vvhych made and dedicated the other greater vvoorkes vnto you, is alſo the Authoure of this.

❀The firſt cōcluſion or Paradoxe, vvherin is proued that nothinge is good and laudable but only that vvhich is honeſte and vertuous.

I Feare ſome of you wyll deeme and thynke, that this my talke & diſcourſe is not deuiſed and inuented by me of myne owne braine, but borowed and fetched out of the diſputacions of the Stoykes.

Yet neuertheles I wil franckly ſay what I thinke, and in fewer wordes then ſo great a thinge can wel be declared. Trulye I neuer iudged nor thought that richeſſe, wealth, ſumptuous buildings, Reuenues, Territories, Dominions, and bodely pleaſures (wherin foliſh worldlinges ſet their chiefe delighte) were worthy to be reckened amonge ſuch thinges as are good and expetible. For I do ſee, that although they haue great plentie & foyſon of ſuch trāſitory things, yet be they euer coueting and hūting after more, lacking aſwel that which they haue, as that whiche they haue not, becauſe their greedie deſire and thirſte of money and couetouſnes is neuer ſtenched nor ſatiſfyed. And they haue not onely an inward vexacion and diſquietnes of mind by reaſon of the vnſaciable deſire and luſte that they haue to encreaſe and augment that Subſtaunce which they already poſſeſſe, but alſo euer ſtande in dreade and feare to looſe the ſame by one caſualtie or other. And in this poinct, I oftentimes finde a lacke of diſcretion, in our Aunceſtoures and predeceſſours, which were men of liuing moſt vertuous and continente, who by the bare and onely name, demed and called theſe vncertaine and tranſitory goodes and wares (which are commutable betweene man and man in their bargaines & traffique) to be good: whereas in verye deede, they thought farre otherwiſe, thenne theyr words outwardly purported. Can a thinge that is ſimplie good, be in an euil man? Or can any man that is endewed & garniſhed with thoſe things that be good in deede, be any other then a good and vertuous mā? But all theſe and ſuch like we ſee to be ſuch, that both naughtie men may poſſeſſe them, and good men by them may be hurt and damnifyed. Therefore if any be ſo peeuiſhly diſpoſed to reprehende and mocke me for ſo ſayinge, let him not ſpare, I force not. For truth and ſound reaſō ſhall with mee be euer preferred before the raſh iudgementes & waueringe opinions of the fooliſhe multitude. Neyther wil I ſay, that any man hath loſt his good thinges, when he hath loſte his Cattell or houſehold ſtuffe. Neyther can I choſe, but oftentimes to praiſe and greatly commend the wiſe man Bias (as I thinke) who was rekoned and accompted one of the ſeuen wyſe Sages of Greece. For when his citie Priene was by the Enemye taken & ranſacked, al the Inhabitaunts ſhifting for them ſelues, & conuaighinge them ſelues out at a Poſterne gate, with bagge and baggage, as muche as they could carie, hee was aduiſed and counſayled by one of his frends to do ſemblably: I do (quoth hee) euē aſwell as they. For I carye awaye with mee, all ſuch goods and poſſeſſions as are mine: meaning his vertue, wiſedome and learninge. But as for worldlye pelfe and tranſitorie goods whiche are ſubiecte to the variable chaunce and hazard of blind dalying fortune, he thoughte were not to bee called his owne proper goods, which we do call and terme good. What is good then (will ſome ſay) or what is ment therby. If what ſoeuer is done rightlye, honeſtly, and accordinge to vertue, be ſayde to be done well and laudablie, then it followeth, yt whatſoeuer is right, honeſt and according to vertue is (as I thinke) only good. But theſe thinges may ſeeme to bee ſomewhat obſcure and not able to be vnderſtode of euery weake capacitie, for aſmuch as they are but coldly and ſuperficially handled and diſputed without any examples. Therfore to illuſtrate & beautifie the ſame with more grace and pleaſauntnes, we muſt introduce and bryng in the liues and worthy actes of noble perſonages and menne for the vertues renowmed, ſyth they ſeeme to be diſputed more ſubtillye with woordes then effectually with deedes. Well, I demaund of you, whether you thinke that thoſe noble and excellente men which were the firſt founders of our common wealth, and eſtabliſhed the ſame wyth good and commendable Lawes, did caſt all their ſtudye and whole minde vpon the greedy and inſaciable deſire of Golde and Siluer which tended onely to auarice, or vpon pleaſures deuiſed to contente the phantaſy, or vpō new fangled trickes of houſhold ſtuffe being inſtruments of nycenes, or vppon ſumptuous fare and belly chere being the miniſters & occaſions of voluptuouſnes? Set before your eyes euery one of the kings. Will you beginne with Romulus? Or els with thoſe valiaunte Gentlemen which deliuered our city from miſerable thraldome and ſlauery? By what degrees (I pray you) did Romulus aſcend and attayne to be deified and aſſociated to the number of the Gods? by ſuch vayne pleaſures whiche theſe groſſe Beetleheades call good? or els by his valiaunt actes and woorthye vertues? What ſay we to Numa Pompilius? Do we not think that the gods were aſwell pleaſed with his homely pots and earthen pitchers wherein he offred vp his ſacrifice, as they were with the riche goblets and delicate Cuppes of others that ſucceded hym? I omit the reſt: for they were all egall in vertue and proweſſe, one wyth an other, excepte Tarquinius ſuperbus. But if a man ſhould aſke Brutus, what he entended or whereaboute he wente, when he expelled the kinges and reſtored his country to liberty, or what marke he and his felowes & confederates ſhot at in enterpriſing and aduenturing the ſame, cā it be thought, that anye of them did it for pleaſure ſake, or for Richeſſe, or for any other purpoſe, otherwiſe then became men of approued fortitude and magnanimitie? what cauſed Quintus Mutius Sceuola to hazarde hys lyfe wythout all hope euer to eſcape or returne in ſauety, when he conuaighed himſelfe into king Porſenna his campe, meaning to haue diſpatched & ſlayne the king in his own pauilion? What manhode and valiaunce remayned in Horatius Cocles? What notable exploites did he when he alone defended the Bridge or paſſage ouer the riuer Tiber againſt the armed route of all hys enemies? What violence enforced or compelled Decius the father voluntarily to vow and obiecte himſelfe to death, by preſſing into the middle of hys enemies hoſtes? What cauſed Decius the younger, Sonne to hym aforeſayde, to do ſemblably? What pretended the continency of C, Fabritius? What ment the homelye fare and ſlender cheere of M. Curius? What ſay we to the two ſure pillers and inuincible Buttreſſes of the Romaine nacion the twoo Scipioes, what worthy ſeruice did thei to their country in the Punique warres? Who choſe and were willing euen wyth their own bodies as it had bene with a wal or Rampiere to ſtoppe the paſſage of the army that came to ayde & ſuccour the Carthaginians? What entended the younger Africanus? What deſired the elder? What coueted Cato, who liued betwene theſe two mens times and innumerable others? For we haue ſtore of domeſticall examples in our owne countrey. Do we thinke that any of theſe were euer in that opinion, to deſire or ſeeke for any thynge in their lyfe, but onelye that whiche they ſuppoſed and deemed to be good, vertuous & laudable? Therfore let all ſuche as mocke and deride this opinion ſtep forth and ſhew their faces, and let them flatly confeſſe and iudge themſelues, whether they had leifer be like to any of theſe riche and fatte Chuffes, whoſe gorgeous houſes and buildings are garniſhed with the fineſt marble ſtones, enameled & beſet with yuory and Gold▪ beautified and adorned with pictures and Imagery, Tables, ſtore of plate both of Gold and ſiluer curiouſly chaſed and engrauen and other precious and artificiall Corinthian woorkes: or els be like to C. Fabritius, who neuer had neither would euer haue any of all theſe? Notwithſtanding they are not ſo obſtinately wedded to their owne fond reaſons and ſelfe willes, but they will ſone be perſwaded to relent and confeſſe that theſe mutable & vncertaine goods & wares which ſerue for mutuall bargayning one man with an other, are not worthy to be rekoned amonge thoſe thynges that are good. But this poynt they do ſtiffely maintaine and earneſtly defend, that pleaſure is the greateſt goodnes and the higheſt felicity. Which ſaying in my opinion ſemeth rather to procede out of the mouthes of brute beaſtes then of men.

Wilt thou therefore ſo much abaſe and caſt away thy ſelf, ſeing that god or nature (being the common mother of all thynges) hath geuen to thee a minde, then whiche there is nothinge more excellente and deuine that thou ſhouldeſt thinke no difference to be betwene thee, and a dum beaſt? Is any thing good, that doth not make him that poſſeſſeth it to be better? For as euery man is moſte endued & garniſhed with vertue, ſo is he worthy of moſte prayſe. And there is nothinge that is good, but he that is therewith decorated, may honeſtlye reioyce and glory in himſelfe for it. But is any of all theſe in pleaſure? Doth it make a man either better or more praiſeable? Is there any ſo ſhameles to extoll his owne lewedneſſe, or to attribute any honeſt praiſe to himſelfe, for yelding & enthralling hymſelfe to voluptuouſnes, and laſciuiouſlye liuing after hys own inordinate Senſuality? Seing therefore that pleaſure (in defence whereof very many do ſtiffely ſtand) is not to be accompted among good thinges, but the more that it is vſed, the more it doth alienate the minde from the ſtate wherin it was before: Certes to liue well and happely is nothing els, but to liue vprightlye and honeſtly.

❀The ſecond Paradoxe, wherein is deciphered that in whomeſoeuer vertue is, there lacketh nothing els to bring him to lead an happy life.

NEyther did I euer thinke Marcus Regulus to be miſerable vnhappy or wretched, for his magnanimity & hauty courage was not tormented of the Carthaginians, neyther his grauity, neyther his faythfulnes, neither his conſtancy neyther anye other vertue incorporated in hys noble breſt, nether finally his worthy mind, which being garded and fortifyed with a garriſon of ſo many vertues, and on euerye ſide enuironed & accompanied with ſuch ſingular qualities could not be vanquiſhed & conquered, although his bodye was puniſhed and by a moſt terrible kind of tormente manquelled. As touching C. Marius, we ſawe in him ſuche a care paterne of noble pacience that when he was aflote in his higheſt proſperitye he ſeemed to me to be one of the happieſt and fortunateſt men in the world, and when blind fortune tourned her wheele vp ſide downe deiecting him from his high eſtate and ſoueraignty vnto carefull aduerſity, yet ſeemed he neuer to chaunge countenaunce but to be as one of the nobleſt and ſtouteſt hearted men that euer was, then whiche there can nothing happen vnto a mortal man more bleſſed or fortunate. Thou little knoweſt (thou foliſh and brainſick man) what power and efficacy vertue hath: thou doſt vſurpe the bare name of vertue, but thou knoweſt not the excellency, force and validity of it. That man cā not be but moſt happy whoſe minde is well ſetled and accuſtomed to vertue, and whych putteth and repoſeth all thinges in himſelfe alone. But he that putteth all his hope, confidence, reaſon, and cogitacion in fickle fortune, and altogether dependeth vpon vncertaine hazarde, can haue no certainty of any thing, neither can he aſſure himſelfe that he ſhall haue the fruition of his poſterity not ſo muche as the ſpace of one day. Terrifye & affray ſuche Aſſeheades, if thou canſte catch any ſuch in thy daunger, wyth thy threatening menaces eyther of death, or els baniſhmente: but for my part, what chance ſoeuer betideth me in ſo churliſh and ingrate city, I will paciently ſuffer it, and am fully reſolued not to refuſe it, much leſſe not to repugne & reſiſt it. For to what ende and purpoſe haue I employed and beſtowed all my trauayle, to what effect are all my deedes, or for what cō ſideration haue I exhauſted my ſelfe with ſo many ſtudies and careful affayres, if I haue not armed my ſelf & learned therby to lead my life in ſuch ſort, that neyther the ſpightfull temerity and raſhnes of variable fortune, nor the enuious hart burning and in iurious hatred of mine enemies ſhold be able once to damnify me or to daſh me out of countenaunce? Is it death that thou dooſt threaten me withal, by whoſe meanes I ſhall departe out of this miſerable worlde altogether from among men, or els is it baniſhment, wherby I ſhall be ridde out of the company of naughty packes and villaines? Death is terrible to thoſe, whoſe life and conuerſation hath ben ſo ſinfull and wicked, that when they dye: all other things dye and take an end with them alſo: but not to them, whoſe prayſe and renown can neuer dye nor be forgotten. As touching baniſhment, it is terrible and dreadfull to them, which thinke themſelues to be encloſed and hedged within a certain limite and place of dwelling, not to thē which thinke the whole world to be nothing els, but as one city, for all men to dwell in. Thou art ouerwhelmed in miſeries, thow arte plunged in calamities, thou arte enveigled and ledde in a fooles Paradiſe, ſuppoſing thy ſelfe to be a man happy & in fortunes good grace: thine owne libidinous luſtes do vexe and trouble thy vnquiet conſcience, thy mynde is night and day horribly battered with remorſe of thy naughty life, thou neither art contented with the lot and ſtate which thou art in preſently, thinking it not to be enough, & alſo thou ſtandeſt in continuall feare leaſt that whiche thou haſte, will not continue long with thee. The punctions of thy flagitious deedes is euer gnawing & pricking thy ſinfull and gilty conſcience, thou ſtandeſt in fear of Seſſiōs and iudgemēts for tranſgreſſing the lawes, which way ſoeuer thou dooſt glaunce thine eye, thy wrongfull dealinges like helliſhe furies doe occurre and reſorte into thy remembraunce, which do ſo torment thee inwardlye that thou neuer canſte take thy reſte. Wherfore euen as a naughty, foliſh & diſſolute perſon can not be happy: ſo a good, wiſe and valiant man can not be miſerable. Neyther can his life be otherwiſe then good and prayſeable, whoſe vertuous manners and honeſt conditions are godlye and comendable: neither furthermore is hys life to be deteſted and eſchued which deſerueth prayſe, which were vtterly to be auoyded and fled, if it were wretched and miſerable. And therefore I conclude that whatſoeuer is laudable, the ſame alſo oughte to ſeeme bleſſed, flouriſhing and expetible.

❀The third Paradoxe vvherin accordyng to the opinion of the Stoikes, he proueth all faultes to bee equall.

THe thinge (will ſome man ſaye) is ſmall and of litle value: but ye offence is great. For offēces and faultes muſt bee waighed and conſidered, not accordinge to the chaunce & happe of the deedes, but according to the vicious intente and naughtye diſpoſition of the parties offendinge. One offence (I graūt) may be greater or leſſe in valew, then an other is: but as touchinge the nature of the offences and reſpecting them ſimply which way ſoeuer thou ſhifteſt and turneſt thy ſelfe, they are all one. A Pylote or chefe Mariner whiche negligentlye drowneth a ſhippe, whether the ſame be fraighted with Gold or wt chaffe, is aſmuch to be reprehended & diſalowed for the one as for the other. For although ther be ſome oddes and difference in the worth and valewe of yt thinges, yet his ignoraunce and vnſkilfulnes is all one. If a manne to ſtaunch his inordinate and filthy luſt, do defloure a woman that is both a Strāger & alſo of pore eſtate & degre, the griefe of yt villaine doth not appertaine to ſo many, as if he had laſciuiouſlye conſtuprated a noble Damoſel, deſcended of ſom honorable houſe and pedagrew. But the offence was of it ſelfe neuer a whitte the leſſe. For ſinne or offence is nothinge els but a tranſgreſſing and paſſinge of the lymittes & boundes of vertue. Whiche when thou haſt once done, the faulte or treſpaſſe is committed, and thou nedeſt not to aggrauate ye ſame with heaping on any more, for thou haſt deſerued blame by comitting euen one. And whatſoeuer is vnlawful to bee done, is in this one poinct contayned, and expreſſely proued, in ſaying that it is not lawfull: Which can neyther be made more or leſſe. For if it be not lawfull, it is ſinne, which is alwayes one and the ſame: and therfore the vices that ſpringe and proceede out of them, muſte needes be equall. Alſo if vertues be equall one wyth an other, vices alſo muſte be equall. But it may moſt playnly and eaſelie be perceiued and vnderſtanded that vertues are all equall one with an other, foraſmuch as there can not bee anye man better then a good man, nor any more temperate, then hee that is temperate, neyther anye ſtowter and valianter then hee that is ſtoute and valiaunt, nor wyſer then he that is wiſe, wilte thou call him a good man, that whereas he mighte gayne clearly and detaine to himſelfe tenne pounds of gold being committed to his keepinge and cuſtodie in ſecreate without any witneſſe, yet faythfully and truly redeliuereth the ſame to ye owner therof, if he would not do ſemblablye in tenne thouſande poundes? Or woulde you repute and take him to bee a temperate man, whiche can brydel his affections and refraine frō ſome one licencious luſt, and lettethe go the Reynes of al diſordered outerage in an other? Onely vertue is agreable with all reaſon and perpetuall conſtancie. Nothing can be added therevnto, to make it to bee more a vertue: nothing can be taken awaye from it, but the name of vertue ſhall ſtrayght wayes, be taken away and ceaſſe. For if thinges that bee well done, be rightly and vertuouſly don, and nothing cā be righter then right, verily neither can anything be found that is better then good. It foloweth therfore, that vices are equal. For the naughtyneſſe of the mind are aptlye termed vyces. But ſyth vertues are equal, vertuous deedes alſo, (becauſe they proceede and come of vertue) oughte to be equall Semblably ſynnes becauſe they ſprynge and aryſe out of vyces, muſt nedes be equall. Yea Sir, (wil ſome ſay) you take and ground this opinyon vpon the Phyloſophers doctrine. I was afrayd, leaſt you would haue ſayd, I had be rowed and gathered it of Ribauo and verletts. Socrates his vſe and maner was to diſpute after ſuch a ſorte. I am well apayde thereof: for auncient and autenticke hyſtoryes doe recorde and witneſſe that hee was a profoundly learned and alſo a righte wyſe man. But yet I demaund this queſtion of you (ſeing we do quietlye reaſon the matter wyth gentle wordes and not with ſturdye buffettes) whether when wee diſpute of good thynges, we ought rather to ſeeke ye mynd and opynion of rude and ignoraunt Tankerd bearers & drudging labourers, or els of the approued learned and famous Phyloſophers? eſpecially ſith ther is no ſentence and opinion eyther truer or more availeable to mans lyfe then this. What power or force doth more terrefye men from committing any kind of ſinful actes, then when they knowe that there is no difference in offences, and that they do offende aſmuche and as heynouſly in laying violent handes vpō priuate perſons, as they ſhould if they did the ſame to Magiſtrates and thē that be ſet in high authorytie? And what houſe ſoeuer they do polute wt baudry and whoredome, that the dyſhoneſtie and ſhame of the lecherous fact is equall and al one. What? is there no difference (wyll ſome ſaye) whether a man kyll his owne father, or els ſome common Seruaunt? If you meane theſe twoe compariſons barely and ſymplye, not addyng the cauſe or the kyllers intente, it is hard to be iudged of what ſort they be. For if it be a horrible offēce of it ſelf & ſimply for one to kyl his father, yt Saguntines, who had leifer that their Parentes ſhould dye being free and vnuanquyſhed, then to lyue in ſeruitude & ſlauerye, were Parricides. Therfore in ſome caſe the ſonne may berefe his father of his lyfe wythoute offence, and manye times a poore drudge or ſlaue maye be brought to his deathe, without great wronge and iniurye, And therfore the dyfference is in the cauſe, and not in the nature of the deede. Which being not ſought for of the party actyue, but vpon vrgent cō ſideration & reſpect of the other party done, it is done more redely and propēſiuely: but if the cauſe be a like and all one in both, the faultes alſo muſte needes be equal. Notwithſtandinge herein they do differ, that in killinge a Slaue. if it be done iniuriouſly, ther is but one ſingle offence committed, but in killing and takinge awaye the life of a father, there are many fautes. for therein is an vnnaturall dealinge ſhewed to him that begat thee, that foſtered and brought thee vp, that in ſtructed and taught thee, that placed thee in good ſtate to liue in the common wealth, and furniſhed thee with houſes and neceſſaries. He is notorious for his offences, which taketh away from his father, that which he himſelfe receyued of him, and therfore deſerueth a great deale more puniſhmente. But in the race and courſe of our life we ought not to waigh and conſider what puniſhment is mete & due for euery faulte, but to looke and perpend what is lawfull and permitted for euery man to do. To do that whiche behoueth not to be done we oughte to thinke to be an offence: but to do any thing which is prohibited & vnlawfull, we ought to iudge and accompte a deteſtable and curſed deede. Is this to be ſo preciſely taken for euery light matter and ſmall treſpaſſe? Yea truelye, for we cannot imagine a meane of the thynges, but we maye bridle oure affections and keepe oure mindes in a modeſt meaſure. If a Stage player do neuer ſo little in his geſture miſſe & tranſgreſſe the notes of meſure or erre in pronouncing one ſillable in a verſe long which ſhoulde be ſhorte or contrarywiſe that ſhorte which ſhould be long, he is hiſſed at, derided, and with clapping of handes driuen away: and wilt thou ſay, that thou ſhouldeſt erre and offende ſomuche as in one ſyllable, in thy lyfe which ought to be more moderat thē any geſture & more inculpable then any verſe? I cannot abide to heare a Poet make a fault in his verſe thogh it be but in a trifeling matter, & ſhall I heare a citizen ſkanne vpon his fingers his faultes which in the ſocietye of his life he hath committed? Whiche if they ſeme to be ſhorter, yet how can they ſeme to be lighter ſithens euery offence and ſinne commeth by the perturbation of reaſon and order? For reaſon and order being once broken & perturbed, there can nothinge be added, wherebye it maye ſeeme that the offence maye anye whitte more bee encreaſed.

❀The fourth Paradoxe, vvherin is proued that all fooles and brainſickes perſons be diſtraught and alienated from their right mindes: couertly meaning Clodius, and by him all others of like maners and conditions.

BVt I wyll by neceſſarye arguments proue thee not a foole as thou art often, not a wicked villayne as thou art alwayes, but a frā tike ſotte and ſtarke madde Ideot. Shall the mind of a wiſe man being garded and on euerye ſide fenced and hedged in wyth graue counſell, valiaunce, pacient bearing and ſuffring al ſuch chaunces as are incident to mā, contempt of fortune and finally with all the other vertues as it were with a Rampier or wal, be vanquiſhed and ouerthrowē, which canot be ſo much as exiled and baniſhed out of the citie? For what call you a citye? is it an aſſembly and conuent of ſauage and brutiſh liuers? Or is it a multitude of Rennagates, cutthrotes and thieues congregated into one place? Certes you will ſay no. Then Rome was not to be called a citye, when good lawes were diſanulled, abrogated and ſtode in none effecte, when Iudgementes were layd aſide and contemned, whē the auncyente cuſtomes of the Citie were ceaſſed and extinguiſſhed, when the Magiſtrates were wyth ſweard and ſtronge hande depoſed and diſfraunchiſed, and the honorable name of Senate no more vſed in the weale publique. Was that flockyng route & helliſhe rable of theeues and Ruffians, and the ſwarme of Robbers and murtherers whych vnder thy cōduct were brought and ſet in the Forum, & the remnaunt of the conſpiratoures whych (eſcaping puniſhment after yt the ſedicious furyes and trayterous vprores of Catiline were repreſſed) turned and confourmed theymſelues to thy vngracious villainye and madneſſe any citie? Therfore I was not baniſhed out of the Citie, which was then none, but I was reuoked and reſtored into the Citie, when there was a common wealthe a Conſull, which during the time of thy vſurped rule and Conſulſhippe was none at all, and when the Senate bare hys wonted authoritie which while thou ruledſt the roſte and bare the ſwaye was contemned, and when the people myght francklye and freelye geue their voyces and conſentes, and final: ly when the execution of iuſtice, lawe and equitie (which be the linkes and bonds of the Citie) were reuiued and had in remembraunce. But beholde howe litle I ſet by the bloudy weapons wherwith thou maintayneſte thy murtherous and thieueſhe lewdnes. I euer made accompt that thou diddeſt meane greate iniurie to mee, but I neuer thoughte that it euer taught or came neere to mee. Vnleſſe peradventure whenne thou diddeſte beate downe ye walles of my houſe, or whē thou diddeſt moſt wyckedlye ſet my Manſion on fier, thou thoughte that ſome of ſuch things as are mine, wer ſpoyled ranſacked and burned in the Citie. But I do recken nothing to be myne, neyther can anye man els call any thynge his owne, which may bee taken away or ſtollen or by any other meanes loſte. If thou haddeſt taken awaye from mee my conſtantnes of mynd that I haue vſed a long time, my cares, my laborious & watchfull paynes, and my ſage counſaile, wherby the State of this publique weale hath bene honourably conſerued and maintayned, or if thou haddeſt aboliſſhed and blotted oute the immortall fame that ſhal redound to me for theſe worthy benefits eternally, or (which is more) if thou haddeſt bereft mee of that mind, out of which all theſe coū ſayles proceded, then woulde I confeſſ that I hadde receiurd a wronge at thine handes. But foraſmuche as thou neyther dyddeſte neyther yet couldeſte do this, thy iniurious dealynge towarde mee, hath made this my retourne ioyefull and gloryous, and not my departure wretched and miſerable.

Therefore I was euer a Citizen, and then eſpeciallye, when the Senate didde writte to foraine Countreyes and prouincies for my ſauegarde, preſeruacion and gentle intertaynmente, as for one that was both a noble and vertuouſe Citizen. But thou (althoughe thou ſeeme nowe to bee in thy ruffe and to rule al thinges at thy pleaſure) arte no Citizen, vnleſſe peraduenture it bee poſſible for one and the ſame perſonne bothe to be a deadlye enemye and a freindlye Cytyzen.

Doeſte thou make anye diffirence betwene a Cytizen and an Enemye by nature and diſtaunce of place, and not by inwarde wyll, and playne deedes of the myndes? Thou haſte commytted Murther in the Forum, thou haſte intruded into the Temples and foreciblye kepte the poſſeſſions of them by meanes of thy armed Cutthrotes. Thou haſte fiered the houſes of pryuate menne, and holye Churches conſecrated to the Goddes. Whye is Spartacus proclaymed a Rebell and Traytoure, if thou bee a Cytizen? Canſte thou bee a Citezen, ſythence throughe the lewednes the Cytye was, once no Cytye? And doeſte thou call mee (by thyne owne name) a banyſhed man, ſythe there is no good manne but hee thoughte that at my departure the Common wealth was banyſhed and departed alſo.

O thou foolyſhe and ſrantike dolte wilt thou neuer be reclaimed to goodnes? wylt thou neuer loke about the? wylt thou neuer conſider what thou doeſt and ſpeakeſt? Doeſt thou not know that Exile is the puniſhmente of wycked and ſcelerous dealynge? & that this my iournaie was taken in hand for the moſt politicke and noble actes before by mee atchieued? All miſcheuous and naughty perſons (of whom thou doeſt profeſſe thy ſelfe to be Captaine and Ringleader) whom the Lawes do apoinct to be ba • iſhed men, are vagarauntes & baniſhed me in deede, althoughe they neuer ſtirre their foote oute of their natiue countraye. And ſeynge by all order of the Lawes thou art denounced an outlawed and banyſhed perſonne, wilte thou not be a banyſhed man? Shall he be called an Enemye that beareth weapon aboute hym before the Senate, and not thou, whoſe falchion was taken euen in ye Senate? Shal he that ſleaeth a man be puniſhed and thou eſcape, which haſte murthered a great meignie? Shal he that ſetteth fyre on the Cytie be adiudged an enemie, and thou winked at which with thyne one hande haſte burned Cloyſters and Churches dedicated to the Nymphes. What is to be laid to him which forcibly kepeth the Temples of the Goddes? But thou haſte pitched thy Tentes, and marſhalled thy diſſordered Hoſt in the Forum. But what meane I to recoumpte and declare the common lawes, whyche are al by the ſo violated and tranſgreſſed, that thou arte thereby made a banniſhed man? Thy very familier friend Cornificius made a priuate & ſpecial lawe for thee, that if thou dyddeſt preſume to come into ye Temple of Bona Dea, thou ſhouldeſt be ſent into exile. But thou arte accuſtomed to make thy vaunte, that thou haſt done it. Therfore ſeing thou arte an offendoure of ſo many lawes, and by the order and tenoure of them arte awarded to exile, how canſt thou chooſe but tremble and feare this odious name of a banniſhed man? But I am here in Rome (thou wylt ſaye) and therefore how caſt thou proue me to be a baniſhed man? I ſay thou art ther as thou haſt beene in a Hauen, wherein thou haſt layne for a tyme in Harborough, for thy ſafegard, and yet not obedient to the Lawes of the Countrey. Therfore euery man is not inheritable to ye cuſtomes & lawes of the place wher he is reſiaunt, vnleſſe hee be ſubiecte and obedient to ye lawes whych ther be vſed.

❀ The fift Paradoxe, vvherein he inuaigheth agaynſt the inſolencye and voluptuous lyuinge of Marcus Antonius, and proueth all vviſe men to be free, and all fooles to be Slaues and bondemen.

DEſerueth this worthy captayne to bee prayſed, or to bee named and thoughte worthye to haue ſuch an honourable name? Howe? or what honeſt freeman can he be a ruler ouer, which cannot rule his owne affections? Let him firſte brydle his ſenſuall luſtes, let him renounce and abandon pleaſures, let him qualefie his furious fumiſhe paſſion of beaſtly raginge anger, let him deteſt couetouſnes, lette him vtterlye expell and driue out of his mind all corrupt and naughty vyces: and then let him begynne to exerciſe his rule and authority ouer others, whē he himſelf hath ceaſſed to be enthralled as a bōd ſlaue to two moſt vyle maſters, yt is to wit vglie ſhame & loſe diſhoneſty, for ſo long as he is the bond ſlaue of thoſe two, he ſhal not only be accōpted no Emperor, but rather not ſo much as a fre mā. And this is moſt excellētly vſed of the moſt learned philoſophers whoſe authoritye I woulde not vſe & alledge, if my caſe ſo lay that I ſhold make this Oraciō before an audience of blunte and ignoraunt perſonnes. But ſeing that I do ſpeake vnto thē that are moſt wyſe and dyſcrete, vnto whoſe hearinge theſe thinges are not ſtraung, why ſhould I diſſimule and faigne that I haue loſt al the paines and laboure whyche I haue beſtowed in theſe ſtudies? Therefore right learned men do ſay, that no mā is free, but onelye a wyſe man. For what is libertie? Leaue and power to liue as a man luſt. And who liueth as he luſt, but he whiche embraceth & foloweth honeſtye, and delighteth in the action of vertue, who dothe not liue raſhlye and diſſolutelye, but choſeth & preſcribeth to himſelfe a trade of lyuinge aduiſedly and forſeeth the ende thereof, who is obedient to the Lawes, not for feare, but becauſe hee thinketh it to be a thing expedient, & holeſome: who doth neither ſay, doe nor thynke any thyng but volūtarily & freely, from whom al his counſailes and affayres that he taketh in hande do procede, and to the ſame are referred: neyther is any thyng of ſo great force wyth hym, as his owne wyll & iudgement: vnto whom fortune herſelfe yeldeth and geeueth place, and hath no power or iuriſdiction ouer him, which is reported to haue a mervaylous great power and to beare a great ſway in all thinges wherin the ſentence of the wyſe Poete is verifyed whych ſayth thus: Euerye man is faſhioned after his ovvne manners: Therfore only a wyſe man hath thys preminence & good chaunce, that hee doth nothinge agaynſte hys wil, nothing grudgingly, nothyng by compulſion. Which thinge to be true, althoughe we muſt be faine to diſcuſſe and declare it in manye wordes, yet this in few wordes muſte we of neceſſitie confeſſe, that no man is free but hee whiche is thus diſpoſed and affected: and therfore all naughty perſons are ſlaues and bondmen. Neyther is this ſo ſtraunge inopinable & merueilous in deede, as is it in wordes. For the Philoſophers doe not terme and call them ſuch Slaues as ſerue for drudgerye and vyle ſeruyce beinge bounde to their Maiſters by Indentures and Couenauntes obligatorye or by ſome order of Ciuyle Lawe: but if the vile obedience of an effeminate and abiect minde, caryed away with euery vaine puffe of fooliſhe affection, and lackinge any ſure ſtaye or iudgemente of himſelfe, by a bondage, whoe will denye all lighte felowes, couetous perſons, and finallye all naughtye folkes to bee ſlaues and bondmen? Shal I thinke him to be a fre man, which is vnder the rule of a woman, ſubmittinge himſelfe to her becke and pleaſure, liuinge as a ſuppliaunte vaſſell vnder her lawes, ready at an ynche when ſhe either cō maundeth or countrecommaundeth? If ſhe commaunde any ſeruyce to be done, he dare none otherwyſe do, but goe aboute it, if ſhe aſke and require any thyng, he dare not to denie it her, if ſhe cal he muſt come, if ſhe caſt him out of the dores, there is no remedye but to packe and trudge away, if ſhee ſtorme and threaten he muſt tremble and quake for awe and feare. Verily I iudge the mā that is in this caſe not only a Slaue and bondman, but a moſt wicked peazaunt and drudge, yea although he were deſcended of an honourable ſtocke and lignage. And as in a greate houſeholde of fooles, ſome of the ſeruauntes thynke themſelues in their owne conceypte brayuer and nycer thenne theyr other fellowes, by aprerogatiue of ſeruyce as being Porters & vſſhers of the Hall, wheras (notwithſtandinge) they bee but ſlaues and ſeruauntes, doltiſhe & foole ſhaken as well as thou arte: ſo lykewyſe are they more fooles and Sottes, which ſet al their delight in Pictures, Tables, Plate curiouſlye engrauen, Corinthian works, & ſumptuous buildinges. But we are (will they ſaye) the heades of the Citie, and therfore how are we Slaues. Truly you are in no better caſe, neyther are you to be preferred before your owne ſeruauntes. But as in a great family, they which handle and goe aboute vyle offices of drudgerie, as ſcouring, greaſing, wiping, bruſſhing, ſweping, ſtrawinge Ruſhes and floures, haue not the honeſteſt place of ſeruice, but rather the vileſt function: ſo in a City thoſe which haue enthralled and addicted themſelues to the deſyres and luſtes of theſe thinges, haue almoſte the loweſt and baſeſt rowme of al in the ſame Citie. But thou wilt ſaye againe: I haue valiauntly behaued my ſelfe in battaile and exployed worthy aduentures in Martial affayres, and I haue had the gouernaunce & chiefe rule ouer greate Empieres and prouinces. Then if thou ſeeke thereby to be prayſed, let thy mynd be garniſhed with ſuche vertues and qualities as be praiſe worthye. But thou arte bewitched with ſome excellent table of the handie worke of ye famous paincter Echion, or els with ſome picture of Policletus. I omit to ſpeake whence thou haſte gotten them, or what places thou haſte ſpoyled and robbed to come by theim. But when I ſee and behold the ſo rauiſhed with deſire to gaze and tote vpon them ſtil, to meruayle and muſe at them, and to make exclamacions for wonder of theym, truly I muſt needes iudge thee to be the ſlaue and bondman of all dotage and fooliſhnes. But are not theſe Tables prety and trymme? Let them be ſo, for we are not ſo blunt and grooſe of vnderſtanding, but we cā dyſcerne betwene a good piece of worke and a badde. But I praye thee, repute and thinke theim faire and beautifull in ſuch ſort, yt they be not made as gyeues and fetters to ſhakle and binde men. But be taken as the toyes and paſtymes of Children. For what doe you thinke if L. Mummius ſhould haue ſeene any of theſe men greatlye enamoured and very deſirouſlye delighted to handle the fyne pottes and vrynalles of Corinthian worke, wheras hee himſelfe cared not for the whole Citie of Corinthe, whether would hee thynke hym to bee an excellente Citizen or els a dyligente ſeruaunte and carefull ouerſeer of veſſelles? Lette Marcus Curius bee called to remembraunce, let the worthye fame of his noblenes be reuiued, or ſome of thoſe honourable perſonages, which lyued well contented in their ſimple fermes and Countray houſes: hauing therin nothing gorgeouſly decked, glittering and beautiful but themſelues. And if he ſhould ſe any man that hath borne high office in the common wealth by the election and fauour of the people to catche Barbilles and Mullettes out of a fiſhponde, or nycelye handle them or to reioyce in hymſelues becauſe he hath a bondāce of Lāprayes woulde not he iudge this man to be ſuch a ſlaue that in his houſeholde, he woule not thinke him worthy to intermeddle with any greater charge? Doothe anye man doubte but that they are in moſte beaſtlye ſtate of ſeruitude, which for couetouſneſſe of monye refuſe no manner of ſlauerye no drudgerye no bondage? What vnreaſonable bondage are the well contented to ſuffer, whiche doe gape for the goodes of an other manne and hope to enioye his enheritaunce after his deceaſe? when doth the old rich cobbe whych hath no iſſue becke or nodde, but they be preſt and ready at his elbow to do his wil and pleaſure? They flatter and faune vppon hym, they know the right bent of his bowe, they ſpeake nothynge but that whyche they know will pleaſe hym, what he willeth to be done, they doe it: they hold him vp with yea and nay, when hee is a litle ſicke or diſcraſed they ſitte by hym. What poincte of a free mā is in theſe? Yea rather what poinct of a ſeruile and drouſie drudge is not herein? Now, the ambicion & couetous deſire of honoure, principalitie and prouincies (whiche ſeemeth to haue a greate ſhewe of Liberalitie, what a hard and rigorous Maiſtreſſe is it, howe imperious, howe ſtately and vehement it it? This was it, that cauſed the worſhipful perſons of the Citie and thoſe whiche were counted the beſt and moſt ſubſtantitiall men in Rome, to become ſuters, to crowch and to kneele to the wicked & ambitious Cethegus, to flatter and ſerue him, to ſend him gyftes, to come to his houſe in the night, to deſire him to be good to theim, and finallye ſuppliauntly to proſtrate themſelues before hym and beſech his fauour. What cal you ſeruitude & thraldome, if this may be thought to bee libertie and freedome? What ſhall we ſaye? whenne the rule and dominacion of affections is ceaſſed, there entreth in to their hartes an other heauie maiſter and cruell Landlorde, whiche is feare and remorſe of conſcience for ye crymes before committed. What a miſerable and hard ſeruitude is this? They muſt obaye and folow the fancies of prating youngelinges. Al they that ſeeme to haue anye ſhadowe of knowledge and feared as thoughe they were Lords. As for the Iudge, in what ſubiection hath he his Clientes? how do they which know themſelues gyltie of any offence feare and dread him. Is not al kind of feare, bō dage and ſlauerie? Therfore to what purpoſe is the Oracion of the moſte eloquent Craſsus, wherin he beſtowed more eloquence then witte? Diliuer and rid vs out of ſeruitude. What ſeruitude is this to ſuch an excellent & noble mā? For all feare of a faint, diſcouraged & abiect minde is ſeruitude. Let vs not be in bondage to any man. Deſireth he to be reſtored to lybertie? Noe. For what doth he adde afterward? To none but onely to you all, vnto whom we maye and oughte to owe oure alegiaunce and do homage. He would but chaunge his landlord, he deſyreth not to bee free. But wee, if we be endewed with a loſtye & valiaunt mind, garniſhed & fraight with vertues, neyther ought neyther may be in ſeruile ſubiection. But ſay thou O Craſſus, yt thou canſt, for whye thou canſt do it, and bee as good as thy word: but ſay not that thou oughteſt ſo to do, becauſe no man oweth any thing but that which were a diſhoneſty not to paye. But of this hitherto. Let him take the view and ſuruay of hymſelfe and well examine his owne conſcience, howe hee can be an Emperoure, ſyth reaſonne and truth do playnly argue and proue that hee is not ſo much as a free man,

❀The ſyxt and laſte paradoxe, vvherin he proueth that noone are ryche, but onelye vvyſe and vertuous men, priuaylye nippynge Marcus Craſſus vvhoe ſayde that none vvas to be named rich, vnleſſe vvyth his reuenues he vvere able to furniſhe and mayntaine an armye.

VVhat an inſolent bragging and arrogante oſtentacion is this yt thou makeſt about the telling of thy moneye and ryches? Art thou alone ryche? Oh immortall Goddes, may not I reioyce in my ſelfe that I haue heard and learned that knowledge, wherby I can ſhew and proue thee not to be as thy outward pryde and painted glorye pretendeth? Arte thou alone rich? what wilt thou ſay, if I can proue the not to be rich at al? Yea what wylt thou ſay, if I proue thee to bee poore and beggerlye? for what is hee, whom wee call ryche, or howe do we vnderſtand this worde riche, to what maner of man may it beſt agre? I do thinke that is beſte agreeth, and may fitlieſt be applyed to him, who poſſeſſeth ſo much: that hee thinketh himſelfe ſufficiently ſtored & to haue ynough wherwithal to liue vertuouſly and honeſtlye, being contented with his preſent lot & eſtate, ſeekyng and prowling after nothing, coueting and wiſſhing nothing more then he hath. For it is thy mynd that muſte examine a iudge it ſelfe whether it be riche or no, and not the rumoure and talke of people, neyther thy richeſſe and poſſeſſions. He which thinketh him ſelfe to lacke nothinge, and careth not for heaping & hordyng vp of more, but is ſatyſfyed and well contēted wyth his wealth (I graūt) he is riche. But if for filthye lucre and inſaciable greedineſſe of money, thou thinke no maner of gaine to be diſhoneſte and reprochfull, and careſt nor which waye and howe thou getteſt thy goodes, ſo that thou maiſt fyl thy bagges, (wheras no gaine at all can be honeſte and commendable in one of that order wherof thou art a member) if thou daily defraude and vndermyne thy neyghboures deceyue and circumuent them, exact and demaund vnreaſonable taſkes and cuſtomes at their handes, entangle and lappe them in preiudicial bargaynes and couenauntes, polle and pill them, ſpoile and vndoe them, ſteale from thy felowes, robbe the common Treaſurie, gape and loke euery houre when thy frends wil dye that they in their laſt Teſtamentes myghte inſtitute and ordayne the their Heire, or els peraduenture doeſt not ſo well as to tarie and ſtand to their curteſies, but falſefyeſt and forgettes ſome ſubtyle convaighaunce in wryting, by puttinge thy name in the ſteede and place of hym that is the true and right heire: whether be theſe the tokens and prā kes of a wealthye ryche man whych aboundeth, or of a needye poore perſō that lacketh? It is the mynd of man that is wont to be called rich, and not his Coffers. Although thy Cheſtes & Coffers be ſtuffed full of moneye and worldly pelfe, yet ſo long as I ſee the emptie & voyde of vertue (whiche is true treaſure) I wil neuer thinke thee to be rich. For men do eſteme and recken the meaſure of riches to conſiſte in a ſufficiency. Hath a man a daughter? Then hath he neede to haue monaye for her dower. Hath he two? he hath neede of more monaye. Hath hee moe thē two? He hath neede of greater ſtore then afore. If he haue fiftye daughters (as the Poets do ſay that King Danaus had) he muſt prouide ſo many dowers to geue wt them in mariage, which will aſke a great maſſe of monaye. For accordinglye as euerye one hathe neede, the meaſure of riches muſte (as I ſayde before) therto bee accommodated. Therefore that man whiche hathe not manye daughters, but natheleſſe hath innumerable affectyons and an infinite ſorte of beſtial cupidities (which are able in a ſhorte ſpace to conſume greate wealthe and foyſonne of richeſſe) howe ſhall I call hym ryche, ſithence he feleth and perceaueth him ſelfe to lacke? Many haue heard thee ſaye, that none was rych, vnleſſe hee were able with his rentes and reuenues to maintayne and furnyſhe a whole Hoſt of Men: which thing the Romaine nacion hath of longe time bene ſkarcelye able with all their tributes and rentes to doe. Therfore by thine owne reaſon and argumente, thou ſhalte neuer be ryche, vntill thy poſſeſſions be ſo augmented and encreaſed, that therwith thou mayſt be able with Municions, • egion • ay • victualles, & habilimentes of warre to maintaine ſixe Legions of ſouldiours beſyde a great number of horſemen and footemenne whych come to ſuccoure and ayde. 〈1 paragraph〉 Now thou canſt not choſe, but confeſſe thy ſelfe not to bee ryche, ſeeinge that thou lackeſt ſo much that thou canſt not, accompliſhe and fulfyl thy wyſſhed deſyre. Therfore thou dyddeſte neuer diſſemble and hyde this thy pouertie or rather needineſſe and beggerye. For as we wel vnderſtand and know that thoſe which by honeſt meanes do ſeeke to get riches by their entrecourſe and traffique of Merchandize, helping & hauing helpe agayne one of an other and by other lyke publique matters, haue neede of the thynges, whiche they ſeeke for: ſo he that ſeeth at thy houſe great companyes of accuſers, complaynaunts & Iudges al at once, he that marketh the defendauntes and giltye perſons being ful of money, going about and practyſing with brybes and rewards (whyche they learned of thee) to preuent and adnichlate the due proceſſe of Law, Iuſtice and iudgement, hee that noteth thy Legierdemayne and craftye bargaynes that thou makeſt wyth thy Clients, and what reward thou ſhalte haue for thy patrocinie & counſaile in their cauſes, & for what ſummes of money thou doeſt indent with thoſe that bee Competitours or Suters for any office and promocion in the generall Aſſemblies, hee that calleth to memorye how thou letteſt out thy ſlaues and ſeruaunts for hire to ſhaue and exact vnmeaſurable gaines by vſurie of the prouinces, he that marketh howe thou threatneſte thy poore fermers and Tenauntes oute of their houſes and fermes, hee that perpendeth the to priuy ſlaughters & Robberies in the fieldes, hee that calleth to mynd howe thou vſeſt to be a Copertener wt pore ſlaues, Liberties & clyntes for gaine, he that beholdeth the houſes and poſſeſſions left voyde and vnhabitied by reaſonne that the right owners were expulſed, the proſcriptions, and attendoure of wealthy perſonages, the ranſackinge of incorporate Cities & yt mercileſſe murthers of the inhabitauntes, the lamentable hauocke of Sylla his tyme of vſurped principality, the forged Charters and Teſtamentes, ſo many perſonnes caſt away and manquelled, the portſale of al things, the exceſſiue gaine that thou made by muſtering & leuinge of ſouldiours, the degrees of the Senate euer turning to thy profitte, the ſelling not onely of thine owne voyce but of other mens alſo, the Forum, thy houſe, thy goodworde to further any ſuter, thy ſylence not to ſpeake againſte thy clyent, who is he but wil thinke that this man muſte confeſſe that he hath neede of thoſe thinges whiche he ſeeketh? And whoſoeuer hath neede of that thing which he toyleth to get & gayne, who can euer trulye call him a rych man? For the fructe of richeſſe is in plentie, whyche plentie the ſocietie of thinges and abundance of wealth bringeth: the whyche foraſmuche as thou ſhalte neuer attaine vnto, thou ſhalt neuer be rich. And becauſe thou doeſt contempne my ſubſtaunce and wealthe, and wyll too, (for it is after the vulgare peoples opiniō, meane & indifferente, in thy opinion in maner nothing, in mine owne iudgemente, cōpetent and meaſurable) I wil ſaye nothing of my ſelf, but ſpeake of thee. If we ſhal waigh & conſyder ye thing throughlye as it is, whether ſhal we more eſteme the money whych Kyng Pyrrhus ſent to Fabritius, or els the cōtinencye of Fabritius whych would not receyue the ſame being frelye offered vnto hym? Whether ſhall wee more waighe the greate maſſe & ſumme of Gold of the Samnites or els the anſwere of M. Curius to the meſſengers that brought the ſame to hym? the inheritaunce of L. Paulus or els the liberalitie of Africanus who gaue his part and porcion of liuelyhode to his brother Quintus Maximus? Verilye theſe notable examples being the chiefe & principall members of moſt excelent vertues are more to be eſtemed, then thoſe that are the mēbers of wealthe and mony. What man therfore (ſeing yt he is alwayes to be reckened moſte rich whiche poſſeſſeth moſt ſtore of yt whych is beſte and moſte to be eſtemed) doubteth but that the true rycheſſe do conſiſte onely in vertue? for no poſſeſſion, no heapes and Sūmes of gold and ſyluer are to be preferred or ſo much to be eſteemed as vertue. Oh immortall Goddes: Men do not perceiue and vnderſtand what a gret reuenue and rent, moderate expences and parſimonie is. But nowe I wyl leaue to ſpeake of this beggerly lick-penye that prowleth all for gayne, & ſpeake a litle of prodigal ſpenders and vnmeaſurable waſters. Ther is ſom one that may diſpend yerely in lands ſyxe hundreth Seſtertia, wheras I can ſkantly diſpend one hundreth, the rofes and ſielings of his Manſions and Countrayhouſes are gylte,Euery Seſtertia is in v •• lue 25. french • crown and the floores are paued with Marble: to hym therefore takinge this waye, & ſtyll deſyring Pictures, Tables, furniture & implementes of houſeholde and coſtly apparaile, al that Summe of monay will not onely be to litle to diſcharge the ſame, but alſo wil ſcātly ſuffice to pay the annual vſurie for the loane therof.

I do ſo brydle my affections vnder the Reynes of moderate expences yt out of my ſmall yerely liuing, ſomewhat remayneth at the yeres end. Whether is rich therfore? He that lacketh, or els he that hath more then he ſpendeth? He that is needie or he that hath plenty? he whoſe poſſeſſions the greater they be, the more is requyred to the maintainaunce of his port and ſtate, or els he that paiſeth his expences and charges according to the rate of his habilitie. But what meane I to ſpeake of my ſelfe, who peraduenture being a litle ſeduced by reaſon of the iniquity & corruption of tymes & maners, am not cleare from the infection of this erroure? Marcus Manilius who lyued of late yeares euen in our fathers daies and remembraunce (becauſe I wyll not alwayes ſpeake of ſuch precyſe felowes as the Curij and the Lucinij were) was a verye poore man, for he dwelte in a ſmall Cotage in the ſtreat called Carinde, and had a plotte of ground in Licopum. Are we therfore richer though we haue greater poſſeſſions? would god we were. But the meaſure of money and riches is not in the eſtimacion and value of the wealth, but in the orderly kind of lyuing and yt vertues vſe and occupation therof. It is a great fee and pencion, not to be greedye and couetous of monaye, not to bee a buyer and ſeller or a common Chapman. But to bee contented with a mans lotte and vocacion, and to liue, quietly and well in his callynge, be the greateſt & ſureſte richeſſe in the worlde. For if theſe craftye Priceſetters of thinges do ſet a highe price vppon their Meadowes and certaine roomes, becauſe ſuch kynd of poſſeſſions can not lightly take any harme by ſuch accidentall meanes as other wares might: how mutch more is vertue to be eſtemed, which can neither be forciblye taken nor priuilie ſtollen away from a man, which alſo can neither be loſt by ſhipwracke nor yet by caſualitye of fyre, and is neuer chaunged by any alteracion of tempeſts or times? Wherwith whoſoeuer be endued, are onely rich. For they onely do poſſeſſe the things that are both fructuous, perpetuall & permanent, and they alone (which is the infallible propertie of rycheſſe) are contented with their ſubſtaunce and ſtate wherunto they be called. They thinke that which they preſētly enioy to be ſufficient, they couet nothinge, they lacke nothing, they feele not thē ſelues nedy of any thing, they craue & require nothing. But wicked perſōs and couetous pinchepenyes, becauſe their poſſeſſions are vncertayne and caſuall, and euer are deſirous to gather and ſcrape more, in ſomuch that there was neuer yet anye of theym found, that thought himſelfe contented and pleaſed with his preſente ſtore, are not onely to be reckened wealthy and rych, but rather verye poore and beggarly.

FINIS.

❀SCIPIO HIS Dreame.

AFTER my commynge into Aphrique beynge Marſhal or Tribune to the .iiii. Legiō of Souldioures) as you knowe) Anitius Mannilius being then Conſull, I was deſirous to doe nothinge ſo muche as to viſite kinge Maſiniſſa, one that for good cauſes and iuſte reſpectes beareth moſte vnfained goodwill to our houſe and familie. Before whoſe preſence when I came, the old kinge louinglye embracinge mee in his armes wepte, and with in a while after loked vppe towarde Heauen and ſaide: I rendre thankes vnto the O ſoueraigne Sunne, and vnto all you other celeſtiall Bodyes, that before I departe oute of this life, I doe ſee within myne owne Territorie and kyngedome yea and vnder the roofe of my houſe my moſte beloued P. Cornelius Scipio, with whoſe onelye name I am refreſhed and comforted. For the remembraunce of that moſt noble and inuyncible manne, neuer departeth oute of my mynde. Then beganne I to queſtion with him concerninge the ſtate of his kingedome, and hee mee of our common wealth, and ſoe withe mutche talke to and froe hadde, wee ſpente that daye.

But afterwarde beinge entertayned withe Princelye furniture and curteſie, wee continued our talke till farre in the nyghte, the olde kynge ſpeakynge of nothynge els but of Africanus, and hauing in freſhe memory not onely his valiaunt actes, but alſo his wiſe and pithy ſayings. Then after we were gone to bedde, I beinge bothe weary with my iournaye, and hauing ouer watched my ſelfe before, ſlept more ſoundly then I was wōte & accuſtomed to do. Here me thought (I thinke verily it was becauſe wee had talked of him before, for it is cō monly ſene that our cogitacions and talke do repreſent & cauſe ſome ſuche thinge in our ſleape as Aennius wryteth of Homere, that is to ſay ſuche as the mynde wakinge vſed ofteneſt to thinke on) Africanus appeared and ſhewed himſelfe vnto mee in ſuch a maner of ſhape, whereby he was better knowen of mee, then he coulde haue beene by his owne perſon. Whom after that I knew, truly I ſhiueried & was ſore afraide. But (quoth he vnto me) be of good chere, and lay aſide all feare O Scipio, and commit wel to memorye ſuch thinges as I ſhall tell thee. Doeſt thou not ſe yonder Citie, whych hauinge bene once hertofore compelled by me to yeald obeyſaunce to the Romaine people, renueth • lde grudges, ſeeketh new warres and cā not be quyet? And ſheewed Carthage vnto me from an high & ſtelliferous, cleare and lightſome place: to the beſieginge and conqueſt whereof thou now comeſt, beinge nowe in maner but a priuate Souldioure, this ſame ſhalt thou beinge Conſul ſubuerte and deſtroy within theſe two yeares, and ſhalt thereby purchaſſe and wynne a Surname to thy ſelfe, whyche thou haſt as yet of vs by deſcente of enheritaunce. And when thou haſt ſpoiled and ouerthrowen Carthage, made a ſolemne Triumphe of victorye, borne yt offyce of Conſull, & haſt bene Embaſſadour into Aegipt, Syria, Aſia & Grece: thou ſhalt being abſent, be choſen and elected the ſeconde time Conſull, and ſhalte bee the victoryous Generall of a mightye battaile, and ſhalte atchieue a moſt noble enterpryſe in ſacking and vtterly ruynating Numantia But when thou ſhalt at thy retourn enter into the Capital, riding in a Chariot, thou ſhalte, finde the Commune wealthe merueilouſlye fruſſhed and diſquieted through the ruffling ſtyrre and procurement of my Nephew.

Herein O Africanus it ſhalbe very expedient and needeful, that thou ſet to thy helping hande, and ſhewe forthe for thy Countraies ſake and behoufe, the haulte courage and vndaunted proweſſe of thy mind, wytte and coū ſaile. But of that time. I do ſe as it were the way of fate and deſtinye to be very doubtful. For when thou comeſt to be ſeuen times eight winters & ſōmers old, and that theſe two nū bers, wherof both are accompted ful, the one for ſeuerall cauſe from the other, ſhal accompliſh and make the fatall terme of the yeres thou ſhalt liue with a naturall circuite, vppon thee onely and thy name ſhal the whole citie leane and repoſe her truſt. Thee ſhall the honourable Senate reuerēce, thee will all good men honoure, thee will all fellowes and confederates of the Romaine people regard, thee wyl the Latines adore and truſt to: in thee onely ſhal the ſaue gard and preſeruacion of the Citie conſiſt. And to be ſhort, thou being enſtalled in ye office of Dictator, muſt redreſſe the abuſes of the Common wealth and ſet ye ſame in good order, if thou mayſt eſcape the curſed hands of thyne owne kinrede & lignage. At this laſt talke, Laelius with pitifull ſcritches cryinge oute and all the reſidue greatelye ſorowynge, Scipio myldlye ſmylynge ſayde: I praye you not awake mee oute of my ſleape, be quiet and heare the reſte.

But to the end Africane, yt thou ſhouldeſt haue the more wil & animoſytie to defende the weale publique, make thy ſure accompte of this: that vnto all thoſe, whiche haue bene mayntayners, ayders and encreaſers of their Countray, a certayn and difinite place is heare in Heauen apoincted, where they in bleſſed ſtate ſhall liue euerlaſtingly. For there is nothing that can be done on earth, whych pleaſeth god the moſt hygh and mightye prince of all, the protectoure and Gouernoure of this whole worlde, then mutuall counſayles and Aſſemblies of menne lynked and combined together with faithful ſocietie and brotherly felowſhippe, whiche are called by the name of Cities. The vpright Magiſtrates and mayntayners wherof, departing hence, ſhal hither retourne. Here albeit I was ſore afraide, not ſomuch for dreade and feare of deathe, as for the treacherous conſpiracie and vnnaturall dealinge of ſome of myne owne kinſefolke, yet demaunded of hym, whether he were lyuing, & my father Paule, and others moe, Whom we ſuppoſed & thought to be dead. Yea vndoubtedly (quoth he) they are aliue, which are deliuered out of the bonds of their mortal bodies as out of a priſon. But that whiche you call lyfe, is death. Yea, behold where thy father Paule commeth toward thee. Whom when I ſawe, certes I ſhed great abondance of teares. But hee embracinge and kiſſinge mee, badde me ſurceaſſe from weepinge, as ſone as I had left weeping and was able to ſpeake. I beſeche you moſt holye & worthy father (quoth I) ſeeing this is the true life (as I heare Africane ſay) why doe I linger and tary on earth, and not haſten and make ſpeede to come hither to you? Not ſo, (quoth he) for vnleſſe god, who is the owner of all this Temple whiche thou ſeeſt, diſmiſſe and looſe the from the cuſtodie of thy body, there can not be anye entrie or paſſage open for yt to com hither. For mē be created to this end & conditiō, yt they ſhould Manure & inhabite yt round Globe or Ball, which thou ſeeſt in the middle of this Tēple, called the earth. And to them is infuſed and giuen a minde out from theſe euerlaſting Lightes, which you call Planetes, and ſterres, which beinge perfect round and Bowlewiſe, inſpired with diuine and heauenly power do finiſhe and execute their Reuolucions, Circles and Orbes with meruelous celeritie and quicknes. And therfore Publie, it behoueth bothe the and al other godlye perſons to kepe ſtyll your mindes within the cuſtodie of your bodies and not to depart out of your mortall life, withoute the commaundemēt of him that firſt gaue & inſpired the ſame into you, leaſt in ſo doing, you ſhould ſeeme to refuſe and ſtart from ye function & office that is vnto you apoincted & aſſigned by god But Scipio, ſee that thou embrace and maintaine iuſtice and pietie as thy graūdfather here before thee, & I thy father whiche begot thee, haue done. Which albeit it be great towards our parents, & kinſfolkes, yet namely and eſpecially it is greateſt & moſt to be required to our natiue countray: and yt life is the right way into heauen, & into this felowſhip & companie of thē which haue now alredy finiſhed their natural race on earth, & being diſmiſſed out of their bodies do inhabite this place of ioy which thou ſeſt. The place was a very whit & ſhining circle, reſplendant among flames which you borrowing & taking a name frō the greekes) do terme and call the mylkie circle.¶ Mil • way, • led ne • of ſon • Mati • ſtreat • of ſo • way t • Iame • Whervpon I peruſing al thinges, al the reſidue ſeemed excellent & wonderful. And ther wer thoſe ſterres which we neuer ſawe from the place & they were al ſuch a great bignes, as we neuer thoughte they had ben. Among whō that was the leeſt, which being furtheſt of frō heauen & neereſt to the earth,The • one • he no • t but • he • nne. • e leaſt • d ſter • • fectly • e, is bigge • the • ole • the. • raga • . ſhyned with borowed lighte: and the globes of the Starres were a greate deale bigger then the whole Earth. Now ye earth it ſelfe ſeemed ſo ſmall to me, that I was euen aſhamed of our Empyre & Seigniorye, being ſo ſmall, that wee did enioy and occupye but as it were a ſmall pricke or poinct of it. Whiche when I behelde and looked on more ſtedfaſtlye, I pray the (quod Africane) how long will thy mind be bounde & fixed to the groundward? Markeſt & conſidereſt thou not into what Tē ples thou art come and arryued? beholde, all thinges are compacted and framed wyth nyne Orbes or rather Globes, wherof one is the vttermoſt Heauen, whych compaſſeth and contayneth all the others wythin it: the moſte Souerayne and omnipotente God holdynge and contaynynge the others, in whom are fyxed thoſe ſterres, which roule aboute, and are caried with perpetuall Reuolucions. Vnder whō are ſeuen,Sat • ye hi • and weſ • vii • nets • ſhet • cour • 30. y • Iu •• perſ • met • cour • 12. y • Mar • deth cour • 2. ye • The • e nes c • e is inar • yere. • Ven • h Merna • • rye i • c • on •• like t • Sun • which make their courſe backward, with contrary motion to the Heauen. Of whome, that poſſeſſeth one Globe, which on earthe is named Saturne. Then nexte vnto it, is that proſperous and luckie brightnes to mankind which hath to name Iupiter. Next is he, that is ruddie and dreadfull to the earth whom you call Mars. Then almoſt vnder the myddle region, the Sunne raigneth as chiefe, the guide the Prince and the gouernoure of the reſidue of the Lights, the life giuer, the mind and temperature of the worlde, beinge ſo great and ſo bigge in quantitie, that it pearceth & filleth all thinges with his ſhyninge. Him as waiters do folow one courſe of Venus and an other of Mercurie. And in the lowes circle,¶ A • mone • deth cour • 28 d • the mone lightened with the raines of ye ſunne hath her courſe. Beneath the Globe of the moone, there is nothing but mortall, tranſitory and corruptible, ſauing only the Soules which almightye god hath giuen & inſpired into mankind. Aboue the moone all is eternal and incorruptible. For the earth which is myddle and the nynth, is not moued, and is loweſt of all others, and vnto it are al ponderous and heauy things caryed with their owne ſwaye and mocion. Which whē I as one greatly aſtonned, much muſed and meruailed to ſe, after I was come to my ſelf agayne: what ſwete noyſe and melodious harmonie is this (quoth I) yt thus delighteth & filleth mine eares? This is (quod he) a tune & note compacte with vneuen diſtaunces, but yet according their rated proporcion diſtinct and different, which is cauſed and made through the ſwift mouing & ſway of theſe ſame Orbes: whiche temperinge ſharpes with flattes equally maketh diuerſe tunes of harmonie: for truly ſuche great & ſwifte motions cannot be moued and incited wt ſilence: & it is according to naturall courſe & ordre, that the extremes on the one ſide ſhould giue a flat ſoūd and on the other a ſharpe For whych cauſe, the higheſt courſe of the ſtarry Sky, whoſe whirling about is vehementer and quicker, is moued with a ſharpe and a ſhril ſound, but this loweſt courſe of the mone is moued wt a very baſe & flat ſound. For the earth being the ninth, is lumpiſh and vnmoueable, & ſticketh faſt alwayes in the loweſt ſeat, Venu • & Me • curie The teuar • numb • hath • it ma • & mi •• call c • cluſi • compaſſing & beclipping the midle place of ye world. And thoſe viii. courſes, in which is one ſelf ſame ſtrength & force of twaine, doe make ſeuen notes diſtinct with diſtaunces, which nūber is in a maner ye knot of al things. Which learned men perceiuing & imitating with ſtrings & ſonges haue opened away to themſelues to haue acceſſe into this place: as ther hath bene ſome others, who beinge men of moſt pregnaunt & excellente wittes, in their life time, honoured & applied diuine ſtudies.

This ſound ſo filled their eares that they became therwith dunch & deafe. Neither is anye ſence in you blunter or duller, as it is in them which dwel neere wher the riuer Nilus at the place called Catadupa, falleth downe from very highe and ſteape mountaines wt a moſt violēt and hedlong fal, in ſuch ſort, that the people which dwel & inhabite nere therabout, for the incredible greatnes of the noyſe and ſounde are generally al deafe. And this noyſe of the whole worlde by reaſon of his moſt vehemente and quicke conuerſion and mouing is ſo great, that the eares of mē are not able to conuey & comprehēd it: like as you are not able to loke ſtedfaſtlye vpon the ſunne dyrect againſte you wt your eyes, but wt the rayes & beames therof your ſight dazeleth and your ſenſe is ouercome. Although I greatly wondered hereat, yet did I now and then caſt mine eyes toward the ground. Then ſpake Africane vnto me ſaying: I perceiue yt thou yet beholdeſt the ſeate & habitacion of mē: which if it ſeeme vnto thee (as in is it deede) very litle and ſmal, caſt thine eyes alwaies toward theſe heauenly thinges, & contemne thoſe mortall and humaine matters. For what celebritie of fame canſt thou obtaine by the talke & reporte of men, or what glorye canſt thou there winne, that is to be deſired? Thou ſeeſt ye habitable places that mē haue on earth to be in ſhyre places and narowe corners, yea & in the ſame alſo which are but as it were certain ſpots or pricks wher they do inhabite, thou ſeeſt gret deſerteſt & waſt wildernes to be laid betwene & interiected. And alſo thou ſeeſt them which dwel vpō the earth to be not onely ſo interrupted & diſſeuered in ſituaciō, yt nothing betwene them can paſſe from one to an other: but partly they dwel a wry from you, partly ouerthwart to you, & ſome directly againſte you, at whoſe handes you can not loke to receiue any glorious fame & renowme. • is is • auie • he • nde • and • o • of • eth. Thou ſeeſt alſo the ſame Earth enuironed and cō paſſed about, as it were with certain gyrdles, wherof thou ſeeſt two moſt diuerſe & contrariouſlye diſtante, one frō the other, lyinge vnder the Poles of heauen on both ſides, to be neuer wt out extreme chilling and froſt. That which is in the middle & is the greateſt, is broyled with continual and exceſſiue heat of yt parching ſun. Two are habitable, wherof the one is ſouthward, & they that dwell therin, do ſet thier feete againſt yours & belong no thing to your kind. The other which lyeth toward the North wherin you dwell, marke how ſlender a ſhare & porcion commeth to your part therof. For al the earth which is inhabited of you, narow at the Poles, broader at ye ſides, is a litle ſmal Iſland compaſſed about with that Sea whych on earth call the Atlantick, the great and the maine Ocean Sea. Which notwithſtandinge theſe his glorious names and great titles) how ſmall it is thou ſeeſt: from theſe inhabited and knowen lands, was either thy name or the name of any of vs, able to reach eyther beyond this hil Caucaſus which thou ſeeſt, or els to ſwymme ouer yō der Riuer Ganges? who in the reſte of the vttermoſt partes of the Eaſte or Weſt, North or South ſhal heare tel of thy name? Theſe being amputated and cut of, 〈…〉 certes thou well ſeeſte in what narrow ſtraictes youre glorye is able to extend it ſelfe. As for them that ſhall ſpeake of you, alas howe long ſhal they ſpeake? Furthermore if your ſequele and poſteritie wer deſirous and wylling to blaze abroade & leaue to their poſteritie the worthye praiſes of euerye one of vs, whiche they haue hearde of theyr fathers, yet by reaſonne of the deluges and invndacions of waters, & the burnings of lands which of neceſſitie muſt happen at a certain time, our glory which we may attaine, ſhalbe not onely not eternal, but alſo not of anye continuaunce. And what ſkilleth it to be talked of & remembred of them, whiche ſhalbe borne hereafter, ſythens there was none of thē which wer borne before: who doubtles wer neyther fewer in nūbre, & certes wer better mē a great deale? Eſpeciallye ſith among them vnto whome the report of oure fame may be heard, no man is able to beare any thing in memorie, ye ſpace of one yere. For comōly men do recken a yere only by the courſe and race of the ſunne, that is to wit, of one Planet. But when all the ſignes & ſtarres of firmamente are come againe to the ſame poinct, from whence they once ſet out, & begin again to renewe their former diſcription of the whole Heauen, after long ſpace & tract of time: then maye that bee trulye named the Turning yere, This in 1500 yeares wherin how many mēsages are contayned, I dare ſcarcely tell. For as the ſunne ſeemed to be Eclipſed & dimmed at that time, when the Soule of Romulus aſcended into theſe Temples, ſoe when ſoeuer the ſunne in the ſame part and in ye ſame time ſhal againe be obſcured & darkened, then (al the ſterres and ſignes being reuoked backe to their ſelfe ſame firſt beginning) accompt thou & reckē it for a full a complete and a perfecte yere. And this know further, that the twenteth part of this yeare is not yet expyred and ouerrunne. Therefore if thou deſpaire of thy retourn into this place, wherin al thinges are for noble and worthy perſonages, how much worth then is this fadinge glorye of men, which cā ſcarcely laſt and reach to a litle part of one yere? Therefore if thou wilt lift vp thine eyes on high and view this habitacion & eternall manſion, thou ſhalt neyther be affectioned to gyue thy ſelfe to the talke of the vulgare people, neyther repoſe thy hope and confidence in wordlye promotions and aduauncement. For it behoueth that vertue her ſelf muſt with her allurementes draw thee to the true honour & renowne. What others do ſpeake & talke of thee, let thē looke to it themſelues, but yet talke they wyl. But al their talke is bothe encloſed wythin the ſtraycts of thoſe regions whyche thou ſeeſte, neyther hath their talke bene of any man perpetuall: it both dyeth when the men dye, and is vtterlie quenched wyth ye obliuion of poſteritie. When he had thus ſayd, certes ( que I) O Africane if to the wel deſeruers of their countrie, there lyeth as it were a path open to the entrie of Heauen, albeit from my childhode I walking in my fathers ſtepps & yours, was nothing behind, to aſpyre and further your renowne, yet now ſeyng ſo great a reward ſet oute and propounded, I wyllendeuor my ſelf farre more diligently. Do ſo (quod he, and make thy ſure accōpt of this, that it is not thou, whych art mortal, but it is this body of thyne, neyther art thou yt whyche thy outward forme and ſhape declareth, but the mind and ſoul of euery man is he, and not that figure and ſhape which may be poyncted & ſhewed with the fynger. Therfore knowe this yt thou art a god, if forſooth a God be that, which liueth, which feleth, wt remembreth, wt forſeeth, which doth ſo rule, gouern & moue that body whervnto it is apointed, as yt moſt high prince god doth this world. And as god beinge himſelf eternal, doth moue this world being in ſom part mortal: ſo the mind being ſempiternal doth moue the body being fraile & trāſitory: for yt which is euer moued is eternall. But that wt bringeth mociō to an other, whych ſhame is moued from els wher, whē the mouing hath an end, it muſt needes haue an end of liuing alſo. Therfore that only which moueth it ſelf, becauſe it neuer forſaketh nor leaueth it ſelfe, neuer truly ceaſſeth it not to bee moued. Moreouer this is ye fountain and beginninge of mouinge to other things that are moued, And the beginning hath no original: For al thinges procede and ſpring from a beginning but it ſelf cā be made of nothing. For that which ſhould haue generacion elſwhere, coulde not be a beginning: ſo therfore if it neuer ſpring & begin, neither doth it euer dye. For the beginning being extinct, neither, ſhall it ſelfe euer grow againe of an other, neither ſhal it create anye other of it ſelfe. For of neceſſitie all thinges doe ſprynge from a begynnyng. And ſo it commeth to paſſe that the beginning of mouing is, becauſe it is moued of it ſelf, and it can neither brede not die: or els the whole heauen woulde fall downe, and all nature of neceſſitie woulde ceaſſe and not obtayne anye force and power whereby it maye be moued wyth hys fyrſte impulſe and mocion. Sithens therfore it playnly appeareth, that what ſoeuer is moued of it ſelfe is eternall, who is he yt dare to denie this nature to be geuen to mindes? for that is wythout lyfe, whych is moued wyth external force and motion: but yt which is a ſoule, is moued wyth internall mocion, for thys is the nature and power that is peculier to a ſoule. Which if it bee one alone of al, which moueth it ſelfe, certes it was neyther borne, and alſo it is eternal. This ſee that thou exerciſe in the beſt things. And the beſt cares that a man cā take, are ſuch as tēd to ye availe & profite of out country. In which cares the mind beinge enured and practiſed, ſhall haue ſpeedier acceſſe and arriual into thys habitacion and māſion place: & the ſoeuer ſhal it do ſo, if then when it is encloſed in the body, it ſurmount abroade, and beholding thoſe things that are outwardly, ſhal greatlye wythdrawe it ſelfe as much as is poſſible frome the body. For the myndes of theym that haue enthralled and gyuen theymſelues to bodilye pleaſures. and haue made themſelues as it wer the bond ſlaues and myniſters thereof, and by the egging and procurement of ſenſual luſt and appetite obeying Pleaſures, haue prophaned and violated the Lawes bothe of God and man, whē they be diſmiſſed and deliuered out of their bodyes, they are tumbled and toſſed about the earthe, and do not retourne into this place, tyll they haue bene purſued & turmoyled many hundreth yeres, He departed: and I immediatlye a wooke oute of my ſleape.

FINIS. Tho. Nevvton

❀Jmprinted at London in Fleteſtreate neare to S. Dunſtones Churche by Thomas Marſhe.