THE BOOK OF Marcus Tullius Cicero entitled Paradoxa Stoicorum.  
Containing a precise discourse of divers points and conclusions of virtue and Philosophy according the Traditions and opinions of those Philosophers, which were called stoics.  
Whereunto is also annexed a Philosophical treatise of the same author called Scipio his Dream.  
Anno. 1569.  
❀ Imprinted at London in Fletestreate near unto Saint Dunston's Church by T. Marsh.   

❀ To the Right Honourable Sir Walter Myldmay Knight one of the Queen's Majesties most honourable Privy Counsel.  
PEscenninus Niger (right honourable being newly elected to the Empire of Rome, so little cared ●or praise and gratulation, that on a ●ime, a certain learned man, having in ●is praise and commendation penned a solemn Oration and offering himself recite thou same before him in a great Assembly: he half displeased with the Au●houre for employing his study to such ● vain purpose, reproved him with a ●retie and wise quip saying: Good fellow, I would have had better opinion in thee, if thou hadst written the worthy acts either of Marius or of Hannibal or else of some other noble and valiant Captain that is dead, whose prowess and magnanymitie we might follow and set before our eyes as patterns to imitate. For so long as we be alive, we had more need to be taught, how to rule our Dominions and to discharge our duties with justice and equity, that we may be thought worthy the advancement unto us allotted, then with painted gloss of flattering terms to beextolled above the condition of a human creature, Doing us thereby to understand that the usual fashion of praising Princes and Magistrates to their faces, may rather betaken for a plain mockery, then for any sincere affection sithence at their hands, hope of preferment is expected, fear of displeasure if they should do otherwise, loss of life, proscription of goods with such like, debated and pondered in that heathen Breast, not swerving in that point from divers texts of the sacred scripture, the infallible Touchstone of all truth and Christianity: affirming aswell the displeasure of the prince to be death, as also the festuringe Canker of feigned flattery to be most contagious. Nothing is sopestiferous to Princes and maiestrats as to listen and give ear to the fawning flattery of Cozening claubackes, and the rank rabble of peevish parasites, whose nature (hunting after lucre and Bellichere) is under the countrefect visor of their sugared speech and diabolical dissimulation to feed the humour of those, whom it hath pleased god and good fortune to decorat with worldly dignity and temporal regiment, above the common sort of other people. The hurt that thereof ariseth, is by infinite examples more apparent than that it needeth here to be declared. This causeth me (Right Honourable) to leave thou large camp of deserved praise, justly due unto your Honour for the manifold and singular virtues of approved wisdom and exquisite learning, harboroughinge within the sanctuary of your noble mind, to others that shall hereafter with more dexterity blaze abroad and display the same to posterity. Only my humble suit and request is unto your Honour, that you would vouchsafe to accept the first fruits of this my simple travail into your patronage, the work of a man long since dead, vowed and due unto none so fit as to you, who have been a serious student of Tullian eloquence, and a diligent peruser of all his works, and that under the safeconduct of your worthy name it may have freer passage into the hands of many. Which although it be not so exactly done, that it may seem to smell of Demosthenes or Cleanthes his Candle, nor every jot and syllable to be precisely weighed in Critolaus his Balance, yet I trust the sense of the Authoris in no place altered, nor my Translation in any point to swerver from the office of a faithful interpreter. finally that it may please you to weigh the nakedness of my goodwill, more than th', value of this my scholastical exercise by the example of our saviour Christ, who accepted the two mites, which a poor woman offered in the Temple in as good part as the great gifts and oblations of the wealthy: calling further to your remembrance that God at the buildings of his Tabernacle, accepted aswell such as to the erection and beautifying thereof brought stuff of small importance and account as Brass, iron, Goats hear, candlesticks, oil and such like, as he did those that brought costlier & more precious ware as Gold, silver, purple, Scarlet, Bysse, pearls, precious stones and odoriferous perfumes. Which labour of mine if I may understand to be not altogether misliked of you, I will think not only my travail well bèstowed, but also much encouraged to proceed in works of greater volume and pain, already begun and in part performed byme, if my glassy health may be at any reasonable truce with his feverous maladies and continual Atrophies. From which and all other infirmities I beseech Almighty God long to preserve you, to the common utility of this Realm, and after your pilgrimage here ended, make you Coheir with his son Christ in his glorious Hierarchy  
From Greenwich the kalends of june. 1569. your honours most humble to command Thomas Newton   

The Preface of the Author unto Marcus Brutus.  
I Have oftentimes marked & considered O Brutus, how your uncle Marcus Cato at such times as he uttered his mind and opinion in the Senate about the waightye matters of the common wealth, used to fetch his reasons and Arguments out of Moral Philosophy, and by witty exposition made them to serve his turn and purpose: but the manner of his reasoning differed much from that absolute order which is publicly used in Forum, where all judicial matters depending in suit and controversy are pleaded and decided. Notwithstanding he prevailed so much with the common people by his grave sentences and discreet counsels that they adjudged all that he said to be effectual and probable. Which was a thing far harder for him to compass, than it is either for thee, or for us, because we are better enured and have a further skill in that kind of Philosophy which enricheth a man with a fine utterance and flowing eloquence, and wherein such things are declared, as do not much disagree from the minds of the people. But Cato being (in my opinion) a right and perfect Stoic, doth both think those things which the vulgar people allow not, and is also of that sect of Philosophers, which care not for elegancy of speech and flowers of eloquence: neither dilate and amplify their arguments, but with breafe questions and Interrogatories (as it were with certain pricks or points) prosecute their reasons and dispatch their purposed intentes. But there is nothing so incredible, but the same by artificial handling may be made credible, there is nothing so rude and barbarous, but by eloquence it may be polished, and scoured clean Considering and revolving these things in my mind, I adventured further than this Cato, of whom I speak. For the Orations that Cato commonly made, were after the stoics guise, of Magnanimity, Continency, death, the whole praise of virtue, of the immortal Gods, of the love that we ought to bear to our Country, without any pointed gloss or gorgeous ornaments of Rhetoric. But I (as it were to exercise myself and to make a proof of my wit) have comprised and recueled such high and abstruse points of Philosophy, into common places, which the stoics do scantly permit & allow in their schools of exercise and private studies. And because they be marvelous sentences, and such as are contrary to the opinion of all men, they are by them termed Paradoxa, which signifieth, things marvelous and inopinable: whereupon I thought with myself to assay whether they might be published abroad, and allowed as disputable in the Forum, or place of common pleas, and so eloquently handled, ●hat credit might be given unto them by the ●udients, or whether I might entreat of thē●fter a learned sort for them that be skilful, or ●ls frame my talk and manner of reasoning according to the capacity of the unlearned people. And the more willing was I to write, because these conclusions (which they have thus named Paradoxa) seem in my opinion to be most true, and socratical, that is to wit, agreeable to the sound and infallible doctrine of Socrates. You shall therefore take this small work well in worth, by me compiled by candle-light these short nights, because under the protection of your name, my other work of more painful study, was set forth and divulged. 
Tusculans questions.  And herein shall you have a taste of those kinds of exercises, that I used and yet do accustom myself to use, when I select and excerpe such sayings as among the Philosophers in their schools are called their positive and peculiar arguments, and interlace the same into the Rhetorical trade that we use in pleading and traversing causes and matters judicial. notwithstanding, I do not greatly desire, that you should publish and set forth this work to the gazing view of all men, for it ● not of such excellency, that it deserveth t● be set up in the top of an high Turret for men to behold and have in admiration, as the incomparable Statue or Image of Minerva was, which Phidias made: but only that it may appear and be intimated to you that the same person which made and dedicated the other greater works unto you, is also the author of this.   


❀ The first conclusion or Paradox, wherein is proved that nothing is good and laudable but only that which is honest and virtuous.  
I Fear some of you will deem and think, that this my talk & discourse is not devised and invented by me of mine own brain, but borrowed and fetched out of the disputations of the stoics.  
Yet nevertheless I will frankly say what I think, and in fewer words than so great a thing can well be declared. truly I never judged nor thought that richesse, wealth, sumptuous buildings, Revenues, Territories, Dominions, and bodily pleasures (wherein foolish worldlings set their chief delight) were worthy to be reckoned among such things as are good and expetible. For I do see, that although they have great plenty & foison of such transitory things, yet be they ever coveting and hunting after more, lacking aswell that which they have, as that which they have not, because their greedy desire and thirst of money and covetousness is never stenched nor satisfied. And they have not only an inward vexation and disquietness of mind by reason of the unsatiable desire and lust that they have to increase and augment that Substance which they already possess, but also ever stand in dread and fear to lose the same by one casualty or other. And in this point, I oftentimes find a lack of discretion, in our Ancestors and predecessors, which were men of living most virtuous and continente, who by the bare and only name, deemed and called these uncertain and transitory goods and wares (which are commutable between man and man in their bargains & traffic) to be good: whereas in very deed, they thought far otherwise, thenne their words outwardly purported. Can a thing that is simply good, be in an evil man? Or can any man that is endued & garnished with those things that be good in deed, be any other than a good and virtuous man? But all these and such like we see to be such, that both naughty men may possess them, and good men by them may be hurt and damnified. Therefore if any be so peevishly disposed to reprehend and mock me for so saying, let him not spare, I force not. For truth and sound reason shall with me be ever preferred before the rash judgements & wavering opinions of the foolish multitude. Neither will I say, that any man hath lost his good things, when he hath lost his cattle or household stuff. Neither can I chose, but oftentimes to praise and greatly commend the wise man Bias (as I think) who was reckoned and accounted one of the seven wise Sages of Greece. For when his city Priene was by the Enemy taken & ransacked, all the Inhabitants shifting for themselves, & conveying themselves out at a Postern gate, with bag and baggage, as much as they could carry, he was advised and counseled by one of his friends to do semblably: I do (quoth he) even aswell as they. For I carry away with me, all such goods and possessions as are mine: meaning his virtue, wisdom and learning. But as for worldly pelf and transitory goods which are subject to the variable chance and hazard of blind dallying fortune, he thought were not to be called his own proper goods, which we do call and term good. What is good then (will some say) or what is meant thereby. If what soever is done rightly, honestly, and according to virtue, be said to be done well and laudably, than it followeth, that whatsoever is right, honest and according to virtue is (as I think) only good. But these things may seem to be somewhat obscure and not able to be understood of every weak capacity, for asmuch as they are but coldly and superficially handled and disputed without any examples. Therefore to illustrate & beautify the same with more grace and pleasantness, we must introduce and bring in the lives and worthy acts of noble personages and men for the virtues renowned, sith they seem to be disputed more subtly with words then effectually with deeds. Well, I demand of you, whether you think that those noble and excellent men which were the first founders of our common wealth, and established the same with good and commendable Laws, did cast all their study and whole mind upon the greedy and insatiable desire of Gold and Silver which tended only to avarice, or upon pleasures devised to content the fantasy, or upon new-fangled tricks of household stuff being instruments of nycenes, or upon sumptuous fare and belly cheer being the ministers & occasions of voluptuousness? Set before your eyes every one of the kings. Will you begin with Romulus? Or else with those valiant Gentlemen which delivered our city from miserable thraldom and slavery? By what degrees (I pray you) did Romulus ascend and attain to be deified and associated to the number of the Gods? by such vain pleasures which these gross Beetleheades call good? or else by his valiant acts and worthy virtues? 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 offered up his sacrifice, as they were with the rich goblets and delicate Cups of others that succeeded him? I omit the rest: for they were all equal in virtue and prowess, one with an other, except Tarqvinius superbus. But if a man should ask Brutus, what he intended or whereabout he went, when he expelled the kings and restored his country to liberty, or what mark he and his fellows & confederates shot at in enterprising and adventuring the same, can it be thought, that any of them did it for pleasure sake, or for Richesse, or for any other purpose, otherwise then became men of approved fortitude and magnanimity? what caused Quintus Mutius Scevola to hazard his life without all hope ever to escape or return in safety, when he convaighed himself into king Porsenna his camp, meaning to have dispatched & slain the king in his own pavilion? What manhood and valiance remained in Horatius Cocles? What notable exploits did he when he alone defended the Bridge or passage over the river Tiber against the armed rout of all his enemies? What violence enforced or compelled Decius the father voluntarily to vow and object himself to death, by pressing into the middle of his enemy's hosts? What caused Decius the younger, Son to him aforesaid, to do semblably? What pretended the continency of C, Fabritius? What meant the homely fare and slender cheer of M. Curius? What say we to the two sure pillars and invincible Buttresses of the Roman nation the two Scipios, what worthy service did they to their country in the Punic wars? Who chose and were willing even with their own bodies as it had been with a wall or Rampiere to stop the passage of the army that came to aid & secure the Carthaginians? What intended the younger Africanus? What desired the elder? What coveted Cato, who lived between these two men's times and innumerable others? For we have store of domestical examples in our own country. Do we think that any of these were ever in that opinion, to desire or seek for any thing in their life, but only that which they supposed and deemed to be good, virtuous & laudable? Therefore let all such as mock and deride this opinion step forth and show their faces, and let them flatly confess and judge themselves, whether they had liefer be like to any of these rich and fat Chuffs, whose gorgeous houses and buildings are garnished with the finest marble stones, enamelled & beset with ivory and Gold▪ beautified and adorned with pictures and Imagery, Tables, store of plate both of Gold and silver curiously chased and engraven and other precious and artificial Corinthian works: or else be like to C. Fabritius, who never had neither would ever have any of all these? Notwithstanding they are not so obstinately wedded to their own fond reasons and self wills, but they will soon be persuaded to relent and confess that these mutable & uncertain goods & wares which serve for mutual bargaining one man with an other, are not worthy to be reckoned among those things that are good. But this point they do stiffly maintain and earnestly defend, that pleasure is the greatest goodness and the highest felicity. Which saying in my opinion seemeth rather to proceed out of the mouths of brute beasts then of men.  
Wilt thou therefore so much abase and cast away thyself, seeing that god or nature (being the common mother of all things) hath given to thee a mind, than which there is nothing more excellent and divine that thou shouldest think no difference to be between thee, and a dumb beast? Is any thing good, that doth not make him that possesseth it to be better? For as every man is most endued & garnished with virtue, so is he worthy of most praise. And there is nothing that is good, but he that is therewith decorated, may honestly rejoice and glory in himself for it. But is any of all these in pleasure? Doth it make a man either better or more praisable? Is there any so shameless to extol his own lewednesse, or to attribute any honest praise to himself, for yielding & enthralling himself to voluptuousness, and lasciviously living after his own inordinate Sensuality? Seeing therefore that pleasure (in defence whereof very many do stiffly stand) is not to be accounted among good things, but the more that it is used, the more it doth alienate the mind from the state wherein it was before: Certes to live well and happily is nothing else, but to live uprightly and honestly.   

❀ The second Paradox, wherein is deciphered that in whomsoever virtue is, there lacketh nothing else to bring him to lead an happy life.  
Neither did I ever think Marcus Regulus to be miserable unhappy or wretched, for his magnanimity & haughty courage was not tormented of the Carthaginians, neither his gravity, neither his faithfulness, neither his constancy neither any other virtue incorporated in his noble breast, neither finally his worthy mind, which being guarded and fortified with a garrison of so many virtues, and on every side environed & accompanied with such singular qualities could not be vanquished & conquered, although his body was punished and by a most terrible kind of torment manquelled. As touching C. Marius, we saw in him such a care pattern of noble patience that when he was afloat in his highest prosperity he seemed to me to be one of the happiest and fortunatest men in the world, and when blind fortune turned her wheel up side down dejecting him from his high estate and sovereignty unto careful adversity, yet seemed he never to change countenance but to be as one of the noblest and stoutest hearted men that ever was, than which there can nothing happen unto a mortal man more blessed or fortunate. Thou little knowest (thou foolish and brainsick man) what power and efficacy virtue hath: thou dost usurp the bare name of virtue, but thou knowest not the excellency, force and validity of it. That man cannot be but most happy whose mind is well settled and accustomed to virtue, and which putteth and reposeth all things in himself alone. But he that putteth all his hope, confidence, reason, and cogitation in fickle fortune, and altogether dependeth upon uncertain hazard, can have no certainty of any thing, neither can he assure himself that he shall have the fruition of his posterity not so much as the space of one day. terrify & affray such Asseheades, if thou canst catch any such in thy danger, with thy threatening menaces either of death, or else banishment: but for my part, what chance soever betideth me in so churlish and ingrate city, I will patiently suffer it, and am fully resolved not to refuse it, much less not to repugn & resist it. For to what end and purpose have I employed and bestowed all my travail, to what effect are all my deeds, or for what consideration have I exhausted myself with so many studies and careful affairs, if I have not armed myself & learned thereby to lead my life in such sort, that neither the spiteful temerity and rashness of variable fortune, nor the envious heart burning and in iurious hatred of mine enemies should be able once to damnify me or to dash me out of countenance? Is it death that thou dost threaten me withal, by whose means I shall depart out of this miserable world altogether from among men, or else is it banishment, whereby I shall be rid out of the company of naughty packs and villains? Death is terrible to those, whose life and conversation hath been so sinful and wicked, that when they die: all other things die and take an end with them also: but not to them, whose praise and renown can never die nor be forgotten. As touching banishment, it is terrible and dreadful to them, which think themselves to be enclosed and hedged within a certain limit and place of dwelling, not to them which think the whole world to be nothing else, but as one city, for all men to dwell in. Thou art overwhelmed in miseries, thou art plunged in calamities, thou art enveigled and led in a fools Paradise, supposing thyself to be a man happy & in fortunes good grace: thine own libidinous lusts do vex and trouble thy unquiet conscience, thy mind 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 continual fear lest that which thou haste, will not continue long with thee. The punctions of thy flagitious deeds is ever gnawing & pricking thy sinful and guilty conscience, thou standest in fear of Sessions and judgements for transgressing the laws, which way soever thou dost glance thine eye, thy wrongful dealings like hellish furies do occur and resort into thy remembrance, which do so torment thee inwardly that thou never canst take thy rest. Wherefore even as a naughty, foolish & dissolute person can not be happy: so a good, wise and valiant man can not be miserable. Neither can his life be otherwise then good and prayseable, whose virtuous manners and honest conditions are godly and commendable: neither furthermore is his life to be detested and eschewed which deserveth praise, which were utterly to be avoided and fled, if it were wretched and miserable. And therefore I conclude that whatsoever is laudable, the same also ought to seem blessed, flourishing and expetible.   

❀ The third Paradox wherein according to the opinion of the stoics, he proveth all faults to be equal.  
THe thing (will some man say) is small and of little value: but the offence is great. For offences and faults must be weighed and considered, not according to the chance & hap of the deeds, but according to the vicious intent and naughty disposition of the parties offending. One offence (I grant) may be greater or less in value, than an other is: but as touching the nature of the offences and respecting them simply which way soever thou shiftest and turnest thyself, they are all one. A Pilot or chief Mariner which negligently drowneth a ship, whether the same be freighted with Gold or with chaff, is asmuch to be reprehended & disallowed for the one as for the other. For although there be some odds and difference in the worth and value of that things, yet his ignorance and unskilfulness is all one. If a man to staunch his inordinate and filthy lust, do deflower a woman that is both a Stranger & also of poor estate & degree, the grief of that villain doth not appertain to so many, as if he had lasciviously constuprated a noble Damosel, descended of some honourable house and pedigree. But the offence was of itself never a whit the less. For sin or offence is nothing else but a transgressing and passing of the limits & bounds of virtue. Which when thou hast once done, the fault or trespass is committed, and thou needest not to aggravate the same with heaping on any more, for thou hast deserved blame by committing even one. And whatsoever is unlawful to be done, is in this one point contained, and expressly proved, in saying that it is not lawful: Which can neither be made more or less. For if it be not lawful, it is sin, which is always one and the same: and therefore the vices that springe and proceed out of them, must needs be equal. Also if virtues be equal one with an other, vices also must be equal. But it may most plainly and easily be perceived and understanded that virtues are all equal one with an other, forasmuch as there can not be any man better than a good man, nor any more temperate, than he that is temperate, neither any stowter and valianter than he that is stout and valiant, nor wiser than he that is wise, wilt thou call him a good man, that whereas he might gain clearly and detain to himself ten pounds of gold being committed to his keeping and custody in secret without any witness, yet faithfully and truly redelivereth the same to the owner thereof, if he would not do semblably in ten thousand pounds? Or would you repute and take him to be a temperate man, which can bridal his affections and refrain from some one licentious lust, and letteth go the reins of all disordered outrage in an other? Only virtue is agreeable with all reason and perpetual constancy. Nothing can be added thereunto, to make it to be more a virtue: nothing can be taken away from it, but the name of virtue shall straight ways, be taken away and cease. For if things that be well done, be rightly and virtuously done, and nothing can be righter than right, verily neither can anything be found that is better than good. It followeth therefore, that vices are equal. For the naughtiness of the mind are aptly termed vices. But sith virtues are equal, virtuous deeds also, (because they proceed and come of virtue) ought to be equal Semblably sins because they spring and arise out of vices, must needs be equal. Yea Sir, (will some say) you take and ground this opinion upon the Philosophers doctrine. I was afraid, lest you would have said, I had be rowed and gathered it of Ribavo and verletts. Socrates' his use and manner was to dispute after such a sort. I am well apaid thereof: for ancient and authentic histories do record and witness that he was a profoundly learned and also a right wise man. But yet I demand this question of you (seeing we do quietly reason the matter with gentle words and not with sturdy buffets) whether when we dispute of good things, we ought rather to seek the mind and opinion of rude and ignorant Tankard bearers & drudging labourers, or else of the approved learned and famous Philosophers? especially sith there is no sentence and opinion either truer or more available to man's life then this. What power or force doth more terrefye men from committing any kind of sinful acts, than when they know that there is no difference in offences, and that they do offend asmuch and as heinously in laying violent hands upon private persons, as they should if they did the same to Magistrates and then that be set in high authority? And what house soever they do pollute with bawdry and whoredom, that the dyshonestie and shame of the lecherous fact is equal and all one. What? is there no difference (will some say) whether a man kill his own father, or else some common Servant? If you mean these two comparisons barely and simply, not adding the cause or the kyllers' intent, it is hard to be judged of what sort they be. For if it be a horrible offence of itself & simply for one to kill his father, that Saguntines, who had liefer that their Parents should die being free and unuanquyshed, then to live in servitude & slavery, were Parricides. Therefore in some case the son may berefe his father of his life without offence, and many times a poor drudge or slave may be brought to his death, without great wrong and injury, And therefore the difference is in the cause, and not in the nature of the deed. Which being not sought for of the party active, but upon urgent consideration & respect of the other party done, it is done more readily and propensively: but if the cause be a like and all one in both, the faults also must needs be equal. notwithstanding herein they do differ, that in killing a Slave. if it be done injuriously, there is but one single offence committed, but in killing and taking away the life of a father, there are many faults. for therein is an unnatural dealing showed to him that begat thee, that fostered and brought thee up, that in struct and taught thee, that placed thee in good state to live 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 himself received of him, and therefore deserveth a great deal more punishment. But in the race and course of our life we ought not to weigh and consider what punishment is meet & due for every fault, but to look and perpend what is lawful and permitted for every man to do. To do that which behoveth not to be done we ought to think to be an offence: but to do any thing which is prohibited & unlawful, we ought to judge and account a detestable and cursed deed. Is this to be so precisely taken for every light matter and small trespass? Yea truly, for we cannot imagine a mean of the things, but we may bridle our affections and keep our minds in a modest measure. If a Stage player do never so little in his gesture miss & transgress the notes of measure or err in pronouncing one syllable in a verse long which should be short or contrariwise that short which should be long, he is hissed at, derided, and with clapping of hands driven away: and wilt thou say, that thou shouldest err and offend so much as in one syllable, in thy life which ought to be more moderate than any gesture & more inculpable than any verse? I cannot abide to hear a Poet make a fault in his verse though it be but in a trifling matter, & shall I hear a citizen skanne upon his fingers his faults which in the society of his life he hath committed? Which if they seem to be shorter, yet how can they seem to be lighter sithence every offence and sin cometh by the perturbation of reason and order? For reason and order being once broken & perturbed, there can nothing be added, whereby it may seem that the offence may any whit more be increased.   

❀ The fourth Paradox, wherein is proved that all fools and brainsickes persons be distraught and alienated from their right minds: covertly meaning Clodius, and by him all others of like manners and conditions.  
But I will by necessary arguments prove thee not a fool as thou art often, not a wicked villain as thou art always, but a frantic sot and stark mad Idiot. Shall the mind of a wise man being guarded and on every side fenced and hedged in with grave counsel, valiance, patient bearing and suffering all such chances as are incident to man, contempt of fortune and finally with all the other virtues as it were with a Rampire or wall, be vanquished and overthrown, which cannot be so much as exiled and banished out of the city? For what call you a city? is it an assembly and convent of savage and brutish livers? Or is it a multitude of runagates, cutthroats and thieves congregated into one place? Certes you will say no. Then Rome was not to be called a city, when good laws were disannulled, abrogated and stood in none effect, when judgements were laid aside and contemned, when the ancient customs of the City were ceased and extinguished, when the Magistrates were with sword and strong hand deposed and disfraunchised, and the honourable name of Senate no more used in the weal public. Was that flocking rout & hellish rabble of thieves and Ruffians, and the swarm of Robbers and murderers which under thy conduct were brought and set in the Forum, & the remnant of the conspirators which (escaping punishment after that the seditious furies and traitorous uproars of Catiline were repressed) turned and conformed themselves to thy ungracious villainy and madness any city? Therefore I was not banished out of the City, which was then none, but I was revoked and restored into the City, when there was a common wealth a Consul, which during the time of thy usurped rule and consulship was none at all, and when the Senate bore his wont authority which while thou ruledst the roast and bare the sway was contemned, and when the people might frankly and freely give their voices and consents, and final: lie when the execution of justice, law and equity (which be the links and bonds of the City) were revived and had in remembrance. But behold how little I set by the bloody weapons wherewith thou maintainest thy murderous and thieveshe lewdness. I ever made account that thou didst mean great injury to me, but I never thought that it ever taught or came near to me. Unless peradventure when thou diddest beat down the walls of my house, or when thou didst most wickedly set my Mansion on fire, thou thought that some of such things as are mine, were spoiled ransacked and burned in the City. But I do reckon nothing to be mine, neither can any man else call any thing his own, which may be taken away or stolen or by any other means lost. If thou hadst taken away from me my constantness of mind that I have used a long time, my cares, my laborious & watchful pains, and my sage counsel, whereby the State of this public weal hath been honourably conserved and maintained, or if thou hadst abolished and blotted out the immortal fame that shall redound to me for these worthy benefits eternally, or (which is more) if thou hadst bereft me of that mind, out of which all these counsels proceeded, then would I confess that I had receiurd a wrong at thine hands. But forasmuch as thou neither dyddeste neither yet couldeste do this, thy injurious dealing toward me, hath made this my return joyful and glorious, and not my departure wretched and miserable.  
Therefore I was ever a Citizen, and then especially, when the Senate did writ to foreign Countries and provinces for my safeguard, preservation and gentle entertainment, as for one that was both a noble and virtuous Citizen. But thou (although thou seem now to be in thy ruff and to rule all things at thy pleasure) art no Citizen, unless peradventure it be possible for one and the same person both to be a deadly enemy and a freindlye citizen.  
dost thou make any difference between a citizen and an Enemy by nature and distance of place, and not by inward will, and plain deeds of the minds? Thou haste committed Murder in the Forum, thou haste intruded into the Temples and foreciblye kept the possessions of them by means of thy armed Cutthroats. Thou haste fired the houses of private men, and holy Churches consecrated to the Gods. Why is Spartacus proclaimed a Rebel and traitor, if thou be a citizen? Canst thou be a Citizen, sithence through the lewdness the city was, once no city? And dost thou call me (by thine own name) a banished man, sith there is no good man but he thought that at my departure the Common wealth was banished and departed also.  
O thou foolish and srantike dolt wilt thou never be reclaimed to goodness? wilt thou never look about thee? wilt thou never consider what thou dost and speakest? Dost thou not know that Exile is the punishment of wicked and scelerous dealing? & that this my iournaie was taken in hand for the most politic and noble acts before by me achieved? All mischievous and naughty persons (of whom thou dost profess thyself to be Captain and Ringleader) whom the Laws do appoint to be ba●ished men, are vagarauntes & banished me in deed, although they never stir their foot out of their native country. And saying by all order of the Laws thou art denounced an outlawed and banished person, wilt thou not be a banished man? Shall he be called an Enemy that beareth weapon about him before the Senate, and not thou, whose falchion was taken even in the Senate? Shall he that slayeth a man be punished and thou escape, which haste murdered a great meignie? Shall he that setteth fire on the City be adjudged an enemy, and thou winked at which with thine one hand haste burned Cloisters and Churches dedicated to the Nymphs. What is to be laid to him which forcibly keepeth the Temples of the Gods? But thou hast pitched thy Tents, and marshaled thy dissordered Host in the Forum. But what mean I to recoumpte and declare the common laws, which are all by the so violated and transgressed, that thou art thereby made a banished man? Thy very familiar friend Cornificius made a private & special law for thee, that if thou didst presume to come into the Temple of Bona Dea, thou shouldest be sent into exile. But thou art accustomed to make thy vaunt, that thou hast done it. Therefore seeing thou art an offendor of so many laws, and by the order and tenor of them art awarded to exile, how canst thou choose but tremble and fear this odious name of a banished man? But I am here in Rome (thou wilt say) and therefore how cast thou prove me to be a banished man? I say thou art there as thou hast been in a Haven, wherein thou hast lain for a time in Harborough, for thy safeguard, and yet not obedient to the Laws of the Country. Therefore every man is not inheritable to the customs & laws of the place where he is resiant, unless he be subject and obedient to the laws which there be used.   

❀ The fift Paradox, wherein he invaigheth against the insolency and voluptuous living of Marcus Antonius, and proveth all wise men to be free, and all fools to be Slaves and bondmen.  
Deserveth this worthy captain to be praised, or to be named and thought worthy to have such an honourable name? How? or what honest freeman can he be a ruler over, which cannot rule his own affections? Let him first bridle his sensual lusts, let him renounce and abandon pleasures, let him qualify his furious fumish passion of beastly raging anger, let him detest covetousness, let him utterly expel and drive out of his mind all corrupt and naughty vices: and then let him begin to exercise his rule and authority over others, when he himself hath ceased to be enthralled as a bond slave to two most vile masters, that is to wit ugly shame & lose dishonesty, for so long as he is the bond slave of those two, he shall not only be accounted no Emperor, but rather not so much as a free man. And this is most excellently used of the most learned philosophers whose authority I would not use & allege, if my case so lay that I should make this Oration before an audience of blunt and ignorant persons. But seeing that I do speak unto them that are most wise and discrete, unto whose hearing these things are not strange, why should I dissimule and feign that I have lost all the pains and labour which I have bestowed in these studies? Therefore right learned men do say, that no man is free, but only a wise man. For what is liberty? Leave and power to live as a man lust. And who liveth as he lust, but he which embraceth & followeth honesty, and delighteth in the action of virtue, who doth not live rashly and dissolutely, but chooseth & prescribeth to himself a trade of living advisedly and foreseeth the end thereof, who is obedient to the Laws, not for fear, but because he thinketh it to be a thing expedient, & wholesome: who doth neither say, do nor think any thing but voluntarily & freely, from whom all his counsels and affairs that he taketh in hand do proceed, and to the same are referred: neither is any thing of so great force with him, as his own will & judgement: unto whom fortune herself yieldeth and giveth place, and hath no power or jurisdiction over him, which is reported to have a mervaylous great power and to bear a great sway in all things wherein the sentence of the wise Poet is verified which saith thus: Every man is fashioned after his own manners: Therefore only a wise man hath this preminence & good chance, that he doth nothing against his will, nothing grudgingly, nothing by compulsion. Which thing to be true, although we must be feign to discuss and declare it in many words, yet this in few words must we of necessity confess, that no man is free but he which is thus disposed and affected: and therefore all naughty persons are slaves and bondmen. Neither is this so strange inopinable & marvelous in deed, as is it in words. For the Philosophers do not term and call them such Slaves as serve for drudgery and vile service being bound to their Masters by Indentures and covenants obligatory or by some order of civil Law: but if the vile obedience of an effeminate and abject mind, carried away with every vain puff of foolish affection, and lacking any sure stay or judgement of himself, by a bondage, who will deny all light fellows, covetous persons, and finally all naughty folks to be slaves and bondmen? Shall I think him to be a free man, which is under the rule of a woman, submitting himself to her beck and pleasure, living as a suppliaunte vassal under her laws, ready at an inch when she either commandeth or countercommandeth? If she command any service to be done, he dare none otherwise do, but go about it, if she ask and require any thing, he dare not to deny it her, if she call he must come, if she cast him out of the doors, there is no remedy but to pack and trudge away, if she storm and threaten he must tremble and quake for awe and fear. Verily I judge the man that is in this case not only a Slave and bondman, but a most wicked peazaunt and drudge, yea although he were descended of an honourable stock and lineage. And as in a great household of fools, some of the servants think themselves in their own conceit brayver and nicer then their other fellows, by aprerogative of service as being Porters & ushers of the Hall, whereas (notwithstanding) they be but slaves and servants, doltish & fool shaken as well as thou art: so likewise are they more fools and Sots, which set all their delight in Pictures, Tables, Plate curiously engraven, Corinthian works, & sumptuous buildings. But we are (will they say) the heads of the City, and therefore how are we Slaves. Truly you are in no better case, neither are you to be preferred before your own servants. But as in a great family, they which handle and go about vile offices of drudgery, as scouring, greasing, wiping, brusshing, sweping, strawinge Rushes and flowers, have not the honestest place of service, but rather the vilest function: so in a City those which have enthralled and addicted themselves to the desires and lusts of these things, have almost the lowest and basest room of all in the same City. But thou wilt say again: I have valiantly behaved myself in battle and exployed worthy adventures in Martial affairs, and I have had the governance & chief rule over great Empieres and provinces. Then if thou seek thereby to be praised, let thy mind be garnished with such virtues and qualities as be praise worthy. But thou art bewitched with some excellent table of the handy work of the famous paincter Echion, or else with some picture of Policletus. I omit to speak whence thou hast gotten them, or what places thou haste spoiled and rob to come by them. But when I see and behold the so ravished with desire to gaze and tote upon them still, to marvel and muse at them, and to make exclamations for wonder of them, truly I must needs judge thee to be the slave and bondman of all dotage and foolishness. But are not these Tables pretty and trim? Let them be so, for we are not so blunt and groose of understanding, but we can discern between a good piece of work and a bad. But I pray thee, repute and think them fair and beautiful in such sort, that they be not made as gyeves and fetters to shackle and bind men. But be taken as the toys and pastimes of Children. For what do you think if L. Mummius should have seen any of these men greatly enamoured and very desirously delighted to handle the fine pots and urynalles of Corinthian work, whereas he himself cared not for the whole City of Corinthe, whether would he think him to be an excellent Citizen or else a diligent servant and careful overseer of vessels? Let Marcus Curius be called to remembrance, let the worthy fame of his nobleness be revived, or some of those honourable personages, which lived well contented in their simple fermes and country houses: having therein nothing gorgeously decked, glittering and beautiful but themselves. And if he should see any man that hath borne high office in the common wealth by the election and favour of the people to catch Barbilles and Mullettes out of a fishpond, or nycelye handle them or to rejoice in hymselues because he hath abundance of Lamprayes would not he judge this man to be such a slave that in his household, he woule not think him worthy to intermeddle with any greater charge? doth any man doubt but that they are in most beastly state of servitude, which for covetousness of money refuse no manner of slavery no drudgery no bondage? What unreasonable bondage are the well contented to suffer, which do gape for the goods of an other man and hope to enjoy his inheritance after his decease? when doth the old rich cobbe which hath no issue beck or nod, but they be priest and ready at his elbow to do his will and pleasure? They flatter and faun upon him, they know the right bend of his bow, they speak nothing but that which they know will please him, what he willeth to be done, they do it: they hold him up with yea and nay, when he is a little sick or discrased they sit by him. What point of a free man is in these? Yea rather what point of a servile and drowsy drudge is not herein? Now, the ambition & covetous desire of honour, principality and provinces (which seemeth to have a great show of Liberality, what a hard and rigorous Mistress is it, how imperious, how stately and vehement it it? This was it, that caused the worshipful persons of the City and those which were counted the best and most substantitiall men in Rome, to become suitors, to crouch and to kneel to the wicked & ambitious Cethegus, to flatter and serve him, to send him gifts, to come to his house in the night, to desire him to be good to them, and finally suppliauntly to prostrate themselves before him and beseech his favour. What call you servitude & thraldom, if this may be thought to be liberty and freedom? What shall we say? when the rule and domination of affections is ceased, there entereth in to their hearts an other heavy master and cruel Landlord, which is fear and remorse of conscience for the crimes before committed. What a miserable and hard servitude is this? They must obey and follow the fancies of prating youngelinges. Al they that seem to have any shadow of knowledge and feared as though they were Lords. As for the judge, in what subjection hath he his Clientes? how do they which know themselves guilty of any offence fear and dread him. Is not all kind of fear, bondage and slavery? Therefore to what purpose is the Oration of the most eloquent Crassus, wherein he bestowed more eloquence than wit? deliver and rid us out of servitude. What servitude is this to such an excellent & noble man? For all fear of a faint, discouraged & abject mind is servitude. Let us not be in bondage to any man. Desireth he to be restored to liberty? Noe. For what doth he add afterward? To none but only to you all, unto whom we may and ought to owe our alegiaunce and do homage. He would but change his landlord, he desireth not to be free. But we, if we be endued with a losty & valiant mind, garnished & freight with virtues, neither aught neither may be in servile subjection. But say thou O Crassus, that thou canst, for why thou canst do it, and be 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 pay. But of this hitherto. Let him take the view and survey of himself and well examine his own conscience, how he can be an Emperor, sith reason and truth do plainly argue and prove that he is not so much as a free man,   

❀ The sixth and last paradox, wherein he proveth that noon are rich, but only wise and virtuous men, privaylye nipping Marcus Crassus who said that none was to be named rich, unless with his revenues he were able to furnish and maintain an army.  
What an insolent bragging and arrogant ostentation is this that thou makest about the telling of thy money and riches? Art thou alone rich? Oh immortal Gods, may not I rejoice in myself that I have heard and learned that knowledge, whereby I can show and prove thee not to be as thy outward pride and painted glory pretendeth? Art thou alone rich? what wilt thou say, if I can prove the not to be rich at all? Yea what wilt thou say, if I prove thee to be poor and beggarly? for what is he, whom we call rich, or how do we understand this word rich, to what manner of man may it best agree? I do think that is best agreeth, and may fitliest be applied to him, who possesseth so much: that he thinketh himself sufficiently stored & to have enough wherewithal to live virtuously and honestly, being contented with his present lot & estate, seeking and prowling after nothing, coveting and wishing nothing more than he hath. For it is thy mind that must examine a judge itself whether it be rich or no, and not the rumour and talk of people, neither thy richesse and possessions. He which thinketh himself to lack nothing, and careth not for heaping & hording up of more, but is satisfied and well contented with his wealth (I grant) he is rich. But if for filthy lucre and insatiable greediness of money, thou think no manner of gain to be dishonest and reproachful, and carest nor which way and how thou gettest thy goods, so that thou mayst fill thy bags, (whereas no gain at all can be honest and commendable in one of that order whereof thou art a member) if thou daily defraud and undermine thy neighbours deceive and cirumvent them, exact and demand unreasonable tasks and customs at their hands, entangle and lap them in prejudicial bargains and covenants, poll and pill them, spoil and undo them, steal from thy fellows, rob the common Treasury, gape and look every hour when thy friends will die that they in their last Testaments might institute and ordain the their Heir, or else peradventure dost not so well as to tarry and stand to their courtesies, but falsefyest and forgets some subtile convaighaunce in writing, by putting thy name in the steed and place of him that is the true and right heir: whether be these the tokens and pranks of a wealthy rich man which aboundeth, or of a needy poor person that lacketh? It is the mind of man that is wont to be called rich, and not his Coffers. Although thy Chests & Coffers be stuffed full of money and worldly pelf, yet so long as I see the empty & void of virtue (which is true treasure) I will never think thee to be rich. For men do esteem and reckon the measure of riches to consist in a sufficiency. Hath a man a daughter? Then hath he need to have money for her dower. Hath he two? he hath need of more money. Hath he more than two? He hath need of greater store than afore. If he have fifty daughters (as the Poets do say that King Danaus had) he must provide so many dowers to give with them in marriage, which will ask a great mass of money. For accordingly as every one hath need, the measure of riches must (as I said before) thereto be accommodated. Therefore that man which hath not many daughters, but nevertheless hath innumerable affections and an infinite sort of bestial cupidities (which are able in a short space to consume great wealth and foysonne of richesse) how shall I call him rich, sithence he feeleth and perceiveth himself to lack? Many have heard thee say, that none was rich, unless he were able with his rents and revenues to maintain and furnish a whole Host of Men: which thing the Roman nation hath of long time been skarcelye able with all their tributes and rents to do. Therefore by thine own reason and argument, thou shalt never be rich, until thy possessions be so augmented and increased, that therewith thou mayst be able with Munitions, 
●egion ●ay●  victuals, & habiliments of war to maintain six Legions of soldiers beside a great number of horsemen and footmen which come to succour and aid. 
 Now thou canst not choose, but confess thyself not to be rich, seeing that thou lackest so much that thou canst not, accomplish and fulfil thy wished desire. Therefore thou diddest never dissemble and hide this thy poverty or rather neediness and beggary. For as we well understand and know that those which by honest means do seek to get riches by their intercourse and traffic of Merchandise, helping & having help again one of an other and by other like public matters, have need of the things, which they seek for: so he that seeth at thy house great companies of accusers, complaynaunts & judges all at once, he that marketh the defendants and guilty persons being full of money, going about and practising with bribes and rewards (which they learned of thee) to prevent and adnichlate the due process of Law, justice and judgement, he that noteth thy Legierdemayne and crafty bargains that thou makest with thy Clients, and what reward thou shalt have for thy patrociny & counsel in their causes, & for what sums of money thou dost indent with those that be Competitors or Suitors for any office and promotion in the general Assemblies, he that calleth to memory how thou lettest out thy slaves and servants for hire to shave and exact unmeasurable gains by usury of the provinces, he that marketh how thou threatenest thy poor farmers and tenants out of their houses and fermes, he that perpendeth the to privy slaughters & Robberies in the fields, he that calleth to mind how thou usest to be a Copertener with poor slaves, Liberties & clyntes for gain, he that beholdeth the houses and possessions left void and unhabitied by reason that the right owners were expulsed, the proscriptions, and attendoure of wealthy personages, the ransacking of incorporate Cities & that merciless murders of the inhabitants, the lamentable havoc of Sylla his time of usurped principality, the forged Charters and Testaments, so many persons cast away and manquelled, the port-sale of all things, the excessive gain that thou made by mustering & leaving of soldiers, the degrees of the Senate ever turning to thy profit, the selling not only of thine own voice but of other men's also, the Forum, thy house, thy goodworde to further any suitor, thy silence not to speak against thy client, who is he but will think that this man must confess that he hath need of those things which he seeketh? And whosoever hath need of that thing which he toileth to get & gain, who can ever truly call him a rich man? For the fruit of richesse is in plenty, which plenty the society of things and abundance of wealth bringeth: the which forasmuch as thou shalt never attain unto, thou shalt never be rich. And because thou dost contemn my substance and wealth, and will too, (for it is after the vulgar people's opinion, mean & indifferent, in thy opinion in manner nothing, in mine own judgement, competent and measurable) I will say nothing of myself, but speak of thee. If we shall weigh & consider the thing throughly as it is, whether shall we more esteem the money which King Pyrrhus sent to Fabritius, or else the continency of Fabritius which would not receive the same being freely offered unto him? Whether shall we more weigh the great mass & sum of Gold of the Samnites or else the answer of M. Curius to the messengers that brought the same to him? the inheritance of L. Paulus or else the liberality of Africanus who gave his part and portion of livelihood to his brother Quintus Maximus? verily these notable examples being the chief & principal members of most excellent virtues are more to be esteemed, than those that are the members of wealth and money. What man therefore (seeing that he is always to be reckoned most rich which possesseth most store of that which is best and most to be esteemed) doubteth but that the true richesse do consist only in virtue? for no possession, no heaps and Sums of gold and silver are to be preferred or so much to be esteemed as virtue. Oh immortal Gods: Men do not perceive and understand what a great revenue and rent, moderate expenses and parsimony is. But now I will leave to speak of this beggarly lick-penye that prowleth all for gain, & speak a little of prodigal spenders and unmeasurable wasters. There is some one that may dispend yearly in lands two hundredth Sestertia, whereas I can scantly dispend one hundredth, the rofes and sielings of his Mansions and Countrayhouses are guilt, 
Every Sestertia is in v●●lue 25. french crown  and the floors are paved with Marble: to him therefore taking this way, & still desiring Pictures, Tables, furniture & implements of household and costly apparel, all that Sum of monay will not only be to little to discharge the same, but also will scantly suffice to pay the annual usury for the loan thereof.  
I do so bridle my affections under the reins of moderate expenses that out of my small yearly living, somewhat remaineth at the years end. Whether is rich therefore? He that lacketh, or else he that hath more than he spendeth? He that is needy or he that hath plenty? he whose possessions the greater they be, the more is required to the maintenance of his port and state, or else he that paiseth his expenses and charges according to the rate of his ability. But what mean I to speak of myself, who peradventure being a little seduced by reason of the iniquity & corruption of times & manners, am not clear from the infection of this error? Marcus Manilius who lived of late years even in our father's days and remembrance (because I will not always speak of such precise fellows as the Curij and the Lucinij were) was a very poor man, for he dwelt in a small Cottage in the street called Carinde, and had a plot of ground in Licopum. Are we therefore richer though we have greater possessions? would god we were. But the measure of money and riches is not in the estimation and value of the wealth, but in the orderly kind of living and that virtues use and occupation thereof. It is a great fee and pension, not to be greedy and covetous of money, not to be a buyer and seller or a common Chapman. But to be contented with a man's lot and vocation, and to live, quietly and well in his calling, be the greatest & surest richesses in the world. For if these crafty Pricesetters of things do set a high price upon their Meadows and certain rooms, because such kind of possessions can not lightly take any harm by such accidental means as other wares might: how much more is virtue to be esteemed, which can neither be forcibly taken nor privily stolen away from a man, which also can neither be lost by shipwreck nor yet by casuality of fire, and is never changed by any alteration of tempests or times? Wherewith whosoever be endued, are only rich. For they only do possess the things that are both fructuous, perpetual & permanent, and they alone (which is the infallible property of richesse) are contented with their substance and state whereunto they be called. They think that which they presently enjoy to be sufficient, they covet nothing, they lack nothing, they feel not themselves needy of any thing, they crave & require nothing. But wicked people and covetous pinchepenyes, because their possessions are uncertain and casual, and ever are desirous to gather and scrape more, in somuch that there was never yet any of them found, that thought himself contented and pleased with his present store, are not only to be reckoned wealthy and rich, but rather very poor and beggarly.  
FINIS.    

❀ SCIPIO HIS Dream.  
AFTER my coming into Aphrique being Marshal or Tribune to the four Legion of soldiers) as you know) Anitius Mannilius being then Consul, I was desirous to do nothing so much as to visit king Masinissa, one that for good causes and just respects beareth most unfeigned goodwill to our house and family. Before whose presence when I came, the old king lovingly embracing me in his arms wept, and with in a while after looked up toward Heaven and said: I render thanks unto the O sovereign Sun, and unto all you other celestial Bodies, that before I depart out of this life, I do see within mine own Territory and kingdom yea and under the roof of my house my most beloved P. Cornelius Scipio, with whose only name I am refreshed and comforted. For the remembrance of that most noble and invincible man, never departeth out of my mind. Then began I to question with him concerning the state of his kingdom, and he me of our common wealth, and so with much talk to and fro had, we spent that day.  
But afterward being entertained with Princely furniture and courtesy, we continued our talk till far in the night, the old king speaking of nothing else but of Africanus, and having in fresh memory not only his valiant acts, but also his wise and pithy sayings. Then after we were gone to bed, I being both weary with my journey, and having over watched myself before, slept more sound than I was wont & accustomed to do. Here me thought (I think verily it was because we had talked of him before, for it is commonly seen that our cogitations and talk do represent & cause some such thing in our sleep as Aennius writeth of Homer, that is to say such as the mind waking used oftenest to think on) Africanus appeared and showed himself unto me in such a manner of shape, whereby he was better known of me, than he could have been by his own person. Whom after that I knew, truly I shiveried & was sore afraid. But (quoth he unto me) be of good cheer, and lay aside all fear O Scipio, and commit well to memory such things as I shall tell thee. Dost thou not see yonder City, which having been once heretofore compelled by me to yield obeisance to the Roman people, reneweth ●lde grudges, seeketh new wars and cannot be quiet? And sheewed Carthage unto me from an high & stelliferous, clear and lightsome place: to the besieging and conquest whereof thou now comest, being now in manner but a private Souldioure, this same shalt thou being Consul subvert and destroy within these two years, and shalt thereby purchase and win a Surname to thyself, which thou hast as yet of us by descent of inheritance. And when thou hast spoiled and overthrown Carthage, made a solemn Triumph of victory, borne that office of Consul, & hast been Ambassador into Egypt, Syria, Asia & Grece: thou shalt being absent, be chosen and elected the second time Consul, and shalt be the victorious General of a mighty battle, and shalt achieve a most noble enterprise in sacking and utterly ruinating Numantia But when thou shalt at thy return enter into the Capital, riding in a Chariot, thou shalt, find the Commune wealth marvelously frusshed and disquieted through the ruffling stir and procurement of my Nephew.  
Herein O Africanus it shallbe very expedient and needful, that thou set to thy helping hand, and show forth for thy Countraies sake and behoof, the halt courage and undaunted prowess of thy mind, wit and counsel. But of that time. I do see as it were the way of fate and destiny to be very doubtful. For when thou comest to be seven times eight winters & summers old, and that these two numbers, whereof both are accounted full, the one for several cause from the other, shall accomplish and make the fatal term of the years thou shalt live with a natural circuit, upon thee only and thy name shall the whole city lean and repose her trust. Thee shall the honourable Senate reverence, thee will all good men honour, thee will all fellows and confederates of the Roman people regard, thee will the Latins adore and trust to: in thee only shall the save guard and preservation of the City consist. And to be short, thou being installed in the office of Dictator, must redress the abuses of the Common wealth and set the same in good order, if thou mayst escape the cursed hands of thine own kindred & lineage. At this last talk, Laelius with pitiful scritches crying out and all the residue greatly sorrowing, Scipio mildly smiling said: I pray you not awake me out of my sleep, be quiet and hear the rest.  
But to the end African, that thou shouldest have the more will & animosytie to defend the weal public, make thy sure account of this: that unto all those, which have been maintainers, aiders and encreasers of their country, a certain and difinite place is hear in Heaven appointed, where they in blessed state shall live everlastingly. For there is nothing that can be done on earth, which pleaseth god the most high and mighty prince of all, the protector and governor of this whole world, then mutual counsels and Assemblies of men linked and combined together with faithful society and brotherly fellowship, which are called by the name of Cities. The upright Magistrates and maintainers whereof, departing hence, shall hither return. Here albeit I was sore afraid, not somuch for dread and fear of death, as for the treacherous conspiracy and unnatural dealing of some of mine own kinsfolk, yet demanded of him, whether he were living, & my father Paul, and others more, Whom we supposed & thought to be dead. Yea undoubtedly (quoth he) they are alive, which are delivered out of the bonds of their mortal bodies as out of a prison. But that which you call life, is death. Yea, behold where thy father Paul cometh toward thee. Whom when I saw, certes I shed great abundance of tears. But he embracing and kissing me, bad me surcease from weeping, as soon as I had left weeping and was able to speak. I beseech you most holy & worthy father (quoth I) seeing this is the true life (as I hear African say) why do I linger and tarry on earth, and not hasten and make speed to come hither to you? Not so, (quoth he) for unless god, who is the owner of all this Temple which thou seest, dismiss and lose the from the custody of thy body, there can not be any entry or passage open for that to come hither. For men be created to this end & condition, that they should Manure & inhabit that round Globe or Ball, which thou seest in the middle of this Temple, called the earth. And to them is infused and given a mind out from these everlasting Lights, which you call Planets, and stars, which being perfect round and Bowlewise, inspired with divine and heavenly power do finish and execute their Revolutions, Circles and Orbs with marvelous celerity and quickness. And therefore Publie, it behoveth both the and all other godly persons to keep still your minds within the custody of your bodies and not to departed out of your mortal life, without the commandment of him that first gave & inspired the same into you, lest in so doing, you should seem to refuse and start from the function & office that is unto you appointed & assigned by god But Scipio, see that thou embrace and maintain justice and piety as thy grandfather here before thee, & I thy father which begot thee, have done. Which albeit it be great towards our parents, & kinsfolks, yet namely and especially it is greatest & most to be required to our native country: and that life is the right way into heaven, & into this fellowship & company of them which have now already finished their natural race on earth, & being dismissed out of their bodies do inhabit this place of joy which thou sest. The place was a very whit & shining circle, resplendent among flames which you borrowing & taking a name from the Greeks) do term and call the mylkie circle. 
¶ Mil● way, ●led ne● of son● Mati● streat● of so● way t● Iame●  Whereupon I perusing all things, all the residue seemed excellent & wonderful. And there were those stars which we never saw from the place & they were all such a great bigness, as we never thought they had been. Among whom that was the least, which being furthest of from heaven & nearest to the earth, 
The ●one ●he no ●t but ●he ●nne. ●e least ●d ster●●fectly ●e, is big ●the ●ole ●the. ●raga●.  shined with borrowed light: and the globes of the Stars were a great deal bigger than the whole Earth. Now the earth itself seemed so small to me, that I was even ashamed of our Empire & signory, being so small, that we did enjoy and occupy but as it were a small prick or point of it. Which when I beheld and looked on more steadfastly, I pray thee (quod african) how long will thy mind be bound & fixed to the groundward? Markest & considerest thou not into what Temples thou art come and arrived? behold, all things are compacted and framed with nine Orbs or rather Globes, whereof one is the uttermost Heaven, which compasseth and containeth all the others within it: the most sovereign and omnipotent God holding and containing the others, in whom are fixed those stars, which roll about, and are carried with perpetual Revolutions. Under whom are seven, 
Sat● the hi● and wes● seven ●nets● shet● cour● 30. y● Iu●● pers● met● cour● 12. y● Mar● death cour● 2. ye● The●e nes c●e is inar● year. ● Ven●h Merna●●rye i●c●on●● like t● Sun●  which make their course backward, with contrary motion to the Heaven. Of whom, that possesseth one Globe, which on earth is named Saturn. Then next unto it, is that prosperous and lucky brightness to mankind which hath to name jupiter. Next is he, that is ruddy and dreadful to the earth whom you call Mars. Then almost under the middle region, the Sun reigneth as chief, the guide the Prince and the governor of the residue of the Lights, the life giver, the mind and temperature of the world, being so great and so big in quantity, that it pierceth & filleth all things with his shining. Him as waiters do follow one course of Venus and an other of Mercury. And in the allows circle, 
¶ A● mone● death cour● 28 d●  the moan lightened with the rains of the sun hath her course. Beneath the Globe of the moon, there is nothing but mortal, transitory and corruptible, saving only the Souls which almighty god hath given & inspired into mankind. Above the moon all is eternal and incorruptible. For the earth which is middle and the ninth, is not moved, and is lowest of all others, and unto it are all ponderous and heavy things carried with their own sway and motion. Which when I as one greatly astoned, much mused and marveled to see, after I was come to myself again: what sweet noise and melodious harmony is this (quoth I) that thus delighteth & filleth mine ears? This is (quoth he) a tune & note compact with uneven distances, but yet according their rated proportion distinct and different, which is caused and made through the swift moving & sway of these same Orbs: which tempering sharps with flats equally maketh diverse tunes of harmony: for truly such great & swift motions cannot be moved and incited with silence: & it is according to natural course & order, that the extremes on the one side should give a flat sound and on the other a sharp For which cause, the highest course of the starry Sky, whose whirling about is vehementer and quicker, is moved with a sharp and a shrill sound, but this lowest course of the moan is moved with a very base & flat sound. For the earth being the ninth, is lumpish and unmovable, & sticketh fast always in the lowest seat, 
Venu● & Me●curie The teuar● numbs hath ● it ma● & mi●● call c● clusi●  compassing & beclipping the middle place of the world. And those viii. courses, in which is one self same strength & force of twain, do make seven notes distinct with distances, which number is in a manner the knot of all things. Which learned men perceiving & imitating with strings & songs have opened away to themselves to have access into this place: as there hath been some others, who being men of most pregnant & excellent wits, in their life time, honoured & applied divine studies.  
This sound so filled their ears that they became therewith dunch & deaf. Neither is any sense in you blunter or duller, as it is in them which dwell near where the river Nilus at the place called Catadupa, falleth down from very high and steape mountains with a most violent and headlong fall, in such sort, that the people which dwell & inhabit near thereabout, for the incredible greatness of the noise and sound are generally all deaf. And this noise of the whole world by reason of his most vehement and quick conversion and moving is so great, that the ears of men are not able to convey & comprehend it: like as you are not able to look steadfastly upon the sun direct against you with your eyes, but with the rays & beams thereof your sight dazzleth and your sense is overcome. Although I greatly wondered hereat, yet did I now and then cast mine eyes toward the ground. Then spoke African unto me saying: I perceive that thou yet beholdest the seat & habitation of men: which if it seem unto thee (as in is it deed) very little and small, cast thine eyes always toward these heavenly things, & contemn those mortal and humane matters. For what celebrity of fame canst thou obtain by the talk & report of men, or what glory canst thou there win, that is to be desired? Thou seest the habitable places that men have on earth to be in shire places and narrow corners, yea & in the same also which are but as it were certain spots or pricks where they do inhabit, thou seest great desertest & wast wilderness to be laid between & interiected. And also thou seest them which dwell upon the earth to be not only so interrupted & dissevered in situation, that nothing between them can pass from one to an other: but partly they dwell a wry from you, partly overthwart to you, & some directly against you, at whose hands you can not look to receive any glorious fame & renown. 
●is is ●auie ●he ●nde● and ●o● of ●eth.  Thou seest also the same Earth environed and compassed about, as it were with certain girdles, whereof thou seest two most diverse & contrarily distant, one from the other, lying under the Poles of heaven on both sides, to be never with out extreme chilling and frost. That which is in the middle & is the greatest, is broiled with continual and excessive heat of that parching sun. Two are habitable, whereof the one is southward, & they that dwell therein, do set their feet against yours & belong no thing to your kind. The other which lieth toward the North wherein you dwell, mark how slender a share & portion cometh to your part thereof. For all the earth which is inhabited of you, narrow at the Poles, broader at the sides, is a little small Island compassed about with that Sea which on earth call the Atlantic, the great and the main Ocean Sea. Which notwithstanding these his glorious names and great titles) how small it is thou seest: from these inhabited and known lands, was either thy name or the name of any of us, able to reach either beyond this hill Caucasus which thou seest, or else to swim over yonder River Ganges? who in the rest of the uttermost parts of the east or West, North or South shall hear tell of thy name? These being amputated and cut of, 
〈…〉  certes thou well seest in what narrow straits your glory is able to extend itself. As for them that shall speak of you, alas how long shall they speak? Furthermore if your sequel and posterity were desirous and willing to blaze abroad & leave to their posterity the worthy praises of every one of us, which they have heard of their fathers, yet by reason of the deluges and inundations of waters, & the burnings of lands which of necessity must happen at a certain time, our glory which we may attain, shallbe not only not eternal, but also not of any continuance. And what skilleth it to be talked of & remembered of them, which shallbe borne hereafter, sithence there was none of them which were borne before: who doubtless were neither fewer in numbered, & certes were better men a great deal? Especially sith among them unto whom the report of our fame may be heard, no man is able to bear any thing in memory, the space of one year. For commonly men do reckon a year only by the course and race of the sun, that is to wit, of one Planet. But when all the signs & stars of firmament are come again to the same point, from whence they once set out, & begin again to renew their former description of the whole Heaven, after long space & tract of time: then may that be truly named the Turning year, 
This in 1500 years  wherein how many mensages are contained, I dare scarcely tell. For as the sun seemed to be Eclipsed & dimmed at that time, when the Soul of Romulus ascended into these Temples, so when soever the sun in the same part and in the same time shall again be obscured & darkened, then (all the stars and signs being revoked back to their self same first beginning) account thou & reckon it for a full a complete and a perfect year. And this know further, that the twentieth part of this year is not yet expired and overrun. Therefore if thou despair of thy return into this place, wherein all things are for noble and worthy personages, how much worth than is this fading glory of men, which can scarcely last and reach to a little part of one year? Therefore if thou wilt lift up thine eyes on high and view this habitation & eternal mansion, thou shalt neither be affectioned to give thyself to the talk of the vulgar people, neither repose thy hope and confidence in wordly promotions and advancement. For it behoveth that virtue herself must with her allurements draw thee to the true honour & renown. What others do speak & talk of thee, let them look to it themselves, but yet talk they will. But all their talk is both enclosed within the straycts of those regions which thou seest, neither hath their talk been of any man perpetual: it both dieth when the men die, and is utterly quenched with the oblivion of posterity. When he had thus said, certes (que I) O african if to the well deservers of their country, there lieth as it were a path open to the entry of Heaven, albeit from my childhood I walking in my father's steps & yours, was nothing behind, to aspire and further your renown, yet now seeing so great a reward set out and propounded, I wyllendevor myself far more diligently. Do so (quoth he, and make thy sure account of this, that it is not thou, which art mortal, but it is this body of thine, neither art thou that which thy outward form and shape declareth, but the mind and soul of every man is he, and not that figure and shape which may be poyncted & showed with the finger. Therefore know this that thou art a god, if forsooth a God be that, which liveth, which feeleth, with remembreth, with foreseeth, which doth so rule, govern & move that body whereunto it is appointed, as that most high prince god doth this world. And as god being himself eternal, doth move this world being in some part mortal: so the mind being sempiternal doth move the body being frail & transitory: for that which is ever moved is eternal. But that with bringeth motion to an other, which shame is moved from else where, when the moving hath an end, it must needs have an end of living also. Therefore that only which moveth itself, because it never forsaketh nor leaveth itself, never truly ceaseth it not to be moved. Moreover this is the fountain and beginning of moving to other things that are moved, And the beginning hath no original: For all things proceed and spring from a beginning but itself can be made of nothing. For that which should have generation elsewhere, could not be a beginning: so therefore if it never spring & begin, neither doth it ever die. For the beginning being extinct, neither, shall itself ever grow again of an other, neither shall it create any other of itself. For of necessity all things do spring from a beginning. And so it cometh to pass that the beginning of moving is, because it is moved of itself, and it can neither breed not die: or else the whole heaven would fall down, and all nature of necessity would cease and not obtain any force and power whereby it may be moved with his first impulse and motion. Sithence therefore it plainly appeareth, that what soever is moved of itself is eternal, who is he that dare to deny this nature to be given to minds? for that is without life, which is moved with external force and motion: but that which is a soul, is moved with internal motion, for this is the nature and power that is peculiar to a soul. Which if it be one alone of all, which moveth itself, certes it was neither borne, and also it is eternal. This see that thou exercise in the best things. And the best cares that a man can take, are such as tend to the avail & profit of out country. In which cares the mind being enured and practised, shall have speedier access and arrival into this habitation and mansion place: & the soever shall it do so, if then when it is enclosed in the body, it surmount abroad, and beholding those things that are outwardly, shall greatly withdraw itself as much as is possible from the body. For the minds of them that have enthralled and given themselves to bodily pleasures. and have made themselves as it were the bond slaves and ministers thereof, and by the egging and procurement of sensual lust and appetite obeying Pleasures, have profaned and violated the Laws both of God and man, when they be dismissed and delivered out of their bodies, they are tumbled and tossed about the earth, and do not return into this place, till they have been pursued & turmoiled many hundredth years, He departed: and I immediately a woke out of my sleep.  
FINIS.  
Tho. Newton   

❀ Imprinted at London in Fletestreate near to S. Dunston's Church by Thomas Marsh.