Fovvre seuerall treatises of M. Tullius Cicero conteyninge his most learned and eloquente discourses of frendshippe: oldage: paradoxes: and Scipio his dreame. All turned out of Latine into English, by Thomas Newton.

Sixe seuerall Themes of Stoicall Philosophie, written by M. T. Cicero, vnto Marcus Brutus: and Entituled Paradoxe.

The Preface.

SVNDRIE times (freende Brutus) haue I marked thine vncle Cato, that whensoeuer hee vttered his minde in y^e Senate, he entreated of waighty matters ta∣ken out of Philosophie, much dyf∣fering from the Iudicial and pub∣lique vse, which we vse in our cō∣mō Pleading. But yet not with stā∣ding,

he preuayled so much by Ora∣torious perswasion, that his wor∣des seemed vnto the people proba∣ble and allowable. VVhich was a thing farre harder and busier for him to cōpasse, then it is either for thee, or for mee: because wee are better enured and more vse that kinde of Philosophie, which bryn∣geth copie of Eloquence, & wher∣in those thinges are declared, whi∣ch doe not greatlye disagree from the mindes of the People.

But CATO being (in myne Opinion) a perfecte Stoicke, doeth both thincke those thinges whych of the Vulgare People are not greatelye allowed: and is also of that Secte, which seeketh no

braue gallantise of Speache, nor Flowers of Eloquence, neither dilateth their Argumentes: but with little briefe Questions, and (as it were short points) bringeth to passe that thinge which hee purposed.

But there is nothinge so in∣credible, but by artificiall hande∣lynge maye bee made probable: nothinge so rugged and rustye, but by Eloquence maye bee pooly∣shed (and as it were glitteringly burnished.

VVhich thynge when I with my selfe considered, I aduentured somewhat further, and wente boldelyer to worke then hee, of whom I now speake.

For Cato his wont is, after the Stoickes guise, onelye to reason of Magnanimitie, of Continencie, of Death, of the whole praise of Ver¦tue, of the immortall Gods, of the Loue that a man oughte to beare to his Countrye, without vsing a∣nye colours or ornaments of Rhe∣torique.

But I, as it were in sportinge sort, haue cōprised and brought in to Common Places those thinges which the Stoicks do scarcely per∣mitt and allow in their Scholes of Exercise and priuate Studies.

VVhich poinctes because they bee merueilous, and contrary to the o∣pinion of all men, are also by them called* Paradoxa: and thereup∣on

was I desirous to assaye, whe∣ther they might bee published and brought into the Light, that is to say, into the Forum or place of Iu¦diciall Pleas: and so to be hande∣led, that they mighte bee allowed and liked: or whether I might vse a learned kinde of Reasoninge, proper to the skilful sort, or els an other vulgare, after the capacity of the Common People.

And the willinger was I to write these things, because these Conclu∣sions and Pointes, which are cal∣led Paradoxa, do specially seme in mine opinion, to bee Socratical, & most true.

Thou shalt therfore. receiue at my hands, this smal piece of worke

by mee compiled by Candle lighte these short nightes: because that same * other VVorcke of myne, of greater peines and studie, was pu∣blished and wente abroade in thy name.

And herein shalt thou haue a taste of those kinds of Exercises, which I customably vse, when soe∣uer I transpose and bringe those Positiue Groundes and Argu∣mentes, which in Scholes be tear∣med Thetica, vnto this our Rhe∣toricall kinde of Pleading and O∣ratorie.

Howbeit, I do not desire that thou shouldeste publishe abroade this piece of worcke: (for it is not of any such excellencie, that it de∣serueth

to be set on some high Pin∣nacle in the Castle, as that nota∣ble Image of Minerua was, which Phidias made: but yet, that it may appeare, that it came out of the sa∣me shoppe, whence that other did: and that the Authour of the one, was Authour also of the other.

The firste Paradoxe, wherein is proued, that nothing is good, but only that, which is honest.

I Feare, some of you wyll deeme, that this my Discourse is not deuised and inuented by mee of mine owne Brayne, but borowed and fetched out of the Disputations of the Stoickes.

Yet neuerthelesse I will francklye saye, what I thincke, and that in fewer wordes, then so great a thinge can well be declared.

Trulye I neuer iudged nor thought, y^t these mens Money, Sūptuous Buil∣dings, Wealth, Dominions & Bodilie Pleasures (wherein foolish Worldlin∣ges sett their chiefe delight) were wor∣thy to be reckned in y^t nūber of such thin∣ges, as are good and expetible. For I do see, that although they haue great plen¦tie and foison of such transitorie things,

yet they bee euer coueting and hunting after more, lackinge euen these thinges wherin they do aboūd: for neuer is their greedy thirst of couetousnes stēched: nei¦ther are they only afflicted with an in∣warde lust and desire to encrease & aug∣mente that Substaunce which they al∣readye possesse, but also with a Dreade and feare of loosynge the same.

And in this point, I oftentimes find alacke of discretion, in our Auncestors, men of vertuous and continente lyfe: who by the bare and only name, demed and called this vncertaine Pelfe, and transitorie chaffer (which is commuta∣ble betwene man and man: by the name of Good things whereas in very deede. and in their dealings, they thought far otherwise.

Can a thing that is simplie good, be in an euill man? Or can anye man, ha∣uing great stoare of good thinges, be o∣ther then a good man? But all these wee see to bee such, that both naughty men maye possesse them, and good men by them, may bee hurte and damnified.

Therfore let him y^e lust, mocke me and spare not: yet shall truth and sound rea∣son with mee bee euer preferred before the rash iudgementes of the multitude. Neither wyll I say, that any man hath loste his Good things, when hee hath lost his Cattal or Houshold stuffe. Nei∣ther can I chose, but oftētimes to praise and greatly cōmend the wiseman Bias, who (as I thincke) was reckened and accoumpted one the seuen wise Sages of Greece. For when his Cittie Priene was by the Enemie taken and ransac∣ked, all the Inhabitauntes shiftinge for themselues, & carying with them much of theire Goodes & Stuffe, he also was aduised and counsayled by one of hys Freendes to doe semblably: I do (quoth hee) euen aswel as they. For I carye a∣waye with mee, all such Goods & Pos∣sessions, as are mine. This mā thought not that the worldly Pelfe and transito∣rie Goodes, which are subiecte to varia∣ble chaunce & hazard of blynd dalyinge Fortune, were any of his: which (notw^t∣standing) we doe call and terme Good.

What is Good then (wil some say?) If whatsoeuer is don rightly, honestly, and according to Vertue, bee said to bee done well and laudablye: then it folow∣eth, that whatsoeuer is righte, honest & accordinge to vertue, is (as I thincke) onlye Good.

But these thinges maye seeme to bee somwhat obscure, & not able to bee vn∣derstoode of euery weake capacitie, for∣asmuch as they are but coldelye and su∣perficially disputed without any exam∣ples: these therfore must bee illustrated and beautified, with the lyues and wor∣thy acts of noble Personages, sith they seeme to bee disputed more subtillye w^t wordes, then is thought sufficient.

For I demaund of you, whether you thincke that those noble and excellente men, which were the first founders of our Common wealth, & so left the same vnto vs, did seeme to haue anye care or mynde vpon the greedie and insaciable desire of Gold and Syluer, which ten∣ded only to auarice? or vpon pleasures, leruing onely to concent the phantasie:

or vppon newe fangled trickes of house∣hold stuffe, being instruments of nyce∣nes? or vpon sumptuous fare and bellie cheare, being the ministers & occasions of voluptuousnes?

Set before your eyes euery one of the Kings: wil you that I shall beginne w^t Romulus? Or els w^t those valiaūt Gē∣tlemen which deliuered our City from miserable thraldome and slauery? By what degrees (I pray you) did Romulus ascend into heauen & become Deified? by such vayne Pleasures as these grosse Beetleheades call Good? or els by hys valiaunt actes and worthy Vertues?

What say wee to Numa Pompilius? doe wee not thincke y^t the Goddes were aswell pleased with his homely * Cru∣ses and earthen Pitchers, as w^t the rich Goblets, & delicate Cuppes of others?

I omit the rest: for they were al egal one with an other, excepte Tarquinius Superbus.

But if a man should aske Brutus, what hee did, or whereabout he went, whē he restored his Countrye to libertie: if a man should aske the rest of his Felowes and Cōfederates, what marke they shot

at, and whereunto they had respect in thenterprising therof: can it be thought that anye of thē did it for Pleasure sake, or for Ryches, or for any other purpose, otherwise thē became men of approued Fortitude & Magnanimitie?

What thing animated Quint{us} Mutius to hazard his lyfe without al hope euer to escape, in geeuinge the attempt to ha∣ue slayne King Porsenna?

What valiaunce caused Horatius Co∣cles alone to defend the Bridge against all the armed rout of his Enemies?

What inuincible Courage made Deci{us} the father, & Decius the Sonne, volūta∣rily to bow & obiect thēselues to death, by preasing into the middle of their ene∣mies hostes? What pretended the cōti∣nēcy of C. Fabriti{us}? What ment y^e hom∣lye fare & slender theere of M. Curi{us}?

What say we to our ii. sure & inuincible Buttresses at y^e Carthaginian warres, C. & P. Scipio? who sticked not euen w^c their own bodies to stop y^e passage of the armie, y^t came to ayde & succour y^e Car∣thaginians? What sought the younger Aphricanus? what desired the Elder?

What coueted Cato, who lyued betwen these two mens times? and innumera∣ble others? For wee haue store ynough of Domesticall examples.

Doe wee thincke that anye of these were euer in that opinion, to desire or seeke for anye thing in their lyfe, but on∣lye that which they supposed & deemed to bee good, vertuous, and laudable?

Therfore let all such as mocke & de∣ryde this opinion step foorth and shewe theyr faces: let them euen themselues iudge, whether they had leifer be lyke to some of these ryche & fatte Chuffes, which haue store of gorgeous houses & Buildinges, garnished with the finest Marble stones, burnished and beset w^t Yuorye and Golde, beautified and ad∣orned with Pictures, Cables, Plentie of Gold and siluer Plate, curiously cha∣sed and engrauen, and other precious, & artificiall Corynthian worckes: or ells bee like to C. Fabritius, who neuer had neither would euer haue any of al these?

And these men commonlye are per∣swaded to confesse, that these vncertain

Goods, which are posted and turmoy∣led ouer from one man to an other, are not worthye to bee reckened amonge those thinges, that are Good.

But yet this poincte they doe stiflye maintein and earnestly defend, y^t Plea∣sure is the greatest Goodnes, & chiefest Felicitie. Which saying in mine opiniō seemeth rather to proceede oute of the mouthes of brute Beasts, then of Men

Wilt thou therfore so much abase & cast away thy selfe, seeing that God or Nature (being the common Mother of all thinges) hath geuen to the a Mynd, (then which, there is nothinge more ex∣cellente and diuine) that thou shouldest thincke no difference to bee betweene thee, and a dumbe Beast? Is any thing Good, that doth not make him that pos¦sesseth it to bee better? For as cuerye man is most endued and garnished with Vertue, so is hee worthye of most pray∣se. And there is no good thing, but hee that is therewith decorated, maye ho∣nestly reioyse & glorye in himselfe for it.

But is any of all these in Pleasure?

Doth it make a man eyther better or more praisable? Is there any so shame∣lesse to extoll his owne lewdnesse, or to attribute any honest praise to himselfe, for ensuinge Voluptuousnes, & Sensu∣all Pleasure? Seeing therfore y^t Plea∣sure (in defence wherof very manye doe stifly stand) is not to bee accoumpted a∣mong Good things: but rather y^t more that it is vsed, the more it doth alienate & remoue the Mynd, frō the state wher∣in it was before: certes, to lyue wel and happily is nothing els, but to lyue vp∣rightly, and honestly.

The Seconde Paradoxe declaring that in whomsoeuer Ver∣tue is, in him there lacketh no¦thing els to the leading of an happy lyfe.

NEyther did I euer think Mar¦cus Regulus to bee miserable, vnhappy or wretched. For his Magnanimitie, and bautye Courage, was not tormented of the

Carthaginians, neyther his Grauitie, neither his Faythfulnesse, neyther hys constācie, neither any of his noble Ver∣tues: neither finallye could his worthye Mynde which was garded and fortified with a garrison of so many Vertues, & on euerye side enuironed and accompa∣nied with such singuler qualities, be vā∣quished or made Captiue, although his Bodye was taken Prisoner.

As touching C. Marius, wee sawe in him such a rare paterne of noble Pati∣ence, that when hee was af••ote in hys highest Prosperitie, he seemed vnto me, one of the happiest and fortunatest men in y^e world: & in aduersity, one of the no∣blest and stoutest hearted men that euer was: thē which, there can nothing hap∣pen vnto a mortall Man more Blessed or Fortunate.

Thou little knowest thou foolish and brainsick man, thou litle knowest I say, what great power and efficacie Vertue hath: thou doest onlye vsurpe the bare name of Vertue, but thou knowest not the excellencie, & force of Vertue.

That man cannot bee but moste hap∣pye, whose Mynde is wholye setled and accustomed to Vertue, and which put∣teth and reposeth all thinges in him∣selfe alone.

But he that putteth all his hope, cō∣sidence, reason, and cogitation in fic∣kle Fortune, and altogether dependeth vpon vncertaine hazarde, can haue no certaintie of any thing, neither can hee assure himselfe, that hee shall haue the fruition of any thing, not so much as y^t space of one daye.

Terrifie and affray such a one, if thou canst catch any such in thy daunger, w^t thy threateninge menaces, eyther of Death, or ells of Banishment: but for my part, what chaunce soeuer betydeth mee, in so churlish and ingrate Citye, I am fully resolued patiently to suffer it, and not to refuse it: much lesse not to repugne or resist it.

For to what Ende haue I employed all my trauaile, to what effecte are all my deedes, or for what purpose serue al my former cares, and studious cogita∣tions,

if I haue not gotten some what therby, & learned in such sort to lead my lyfe, that neither the rashnesse of fickle Fortune, nor the enuious hartburning and iniurious hatred of mine Enemies, should bee able once to crushe, or dashe me out of countenaunce?

Is it Death that thou doest threaten mee withall, by whose meanes I shall departe out of this miserable world al∣together from among Men: or ells it is Banishment, whereby I shalbe ryd out of the companye of Naughtie packes & Villaines?

Death is terrible to those, whose life and cōuersation hath bene such, that when they dye, all other thinges dye, & take an Ende, with them also: but not to them, whose prayse & renowme can neuer dye, nor be forgotten.

As touching Banishment, it is terri∣ble and dreadful to them which, thincke themselues to be circumscribed and en∣closed within a certaine limite & place of Dwelling: not vnto thē, which think and accoumpt the whole World as one

Citye.

Thou arte ouerwhelmed in all mise∣ries, thou art plunged in Calamities, thou art enueigled & ledde in a Fooles Paradise, thinckinge thy selfe to bee a man happye & in Fortunes good grace: thine owne libidinous Lustes do vexe & trouble thee: thou art Night and Day tormented: thou neither thinckest that sufficient and ynough, which thou pre∣sētly possessest, & also thou stādest in cō∣tinual feare, least y^t which thou hast, wil not long continue with thee. The Con∣sciēce of thy wicked dedes pricketh the: thou standest in feare of Sessiōs, Iudge¦mentes, and Lawes: which way soeuer thou glaūcest thyne eye, thy wrongfull dealings, like hellish furies, do occurre and resorte into thy remēbraunce, and wyl not suffer thee to take any rest.

Wherfore, as a naughty, foolish and dissolute person cannot be hapyye: so a good, wise, and valiaunt man cannot be miserable. Neither can his life be other wise then good and prayseable, whose Vertuous manners and honest conditi∣ons

are Godlye and commendable: nei∣ther furthermore is his lyfe to bee dete∣sted & eschued, which deserueth praise: which were vtterly to bee auoyded and fled, if it were wretched and miserable. And therfore I conclude, that whatsoe∣uer is laudable, the same also oughte to seeme blessed, flourishinge and expeti∣ble.

The Thirde Paradoxe, wherein according to the opinion of the Stoickes, hee proueth all faultes to bee equall.

THe thinge (will some man saye) is small and of lyttle value: But verily the Of∣fence is great. For Offen∣ces, and faultes muste bee waighed & considered, not by the euente of thinges, but by the vicious intent and naughtye disposition of the Parties.

One offence (I graunt) may be greater

or lesse in value, then another is: but as touching the nature of the offences, and respecting them simplie, which way so∣euer thou shiftest and turnest thyselfe, they are all one.

A Pylote or chiefe Mariner whych negligently drowneth a Shyppe, whe∣ther the same be fraughted with Gold, or with Chaffe, is asmuch to bee repre∣hended & disallowed, for the one, as for the other. For, although there be some oddes and difference in the worth & va∣lue of the thinges, yet his Ignoraunce and vnskilfulnesse is all one.

If a man through inordinate Lust, do deslour a woman that is vnknowen, and of pore estate and Degree, the griefe of that villayny doth not (in deede) apper∣tayne to so manye, as if hee had lasciui∣ously constuprated a noble Damoysel, descended of some honorable House, and Pedagrewe. But the offence was of it¦selfe neuer a whit y^e lesse. For Sinne is nothing els, but a transgressing and pas¦singe of the lymites & boundes of Ver∣tue. Which when thou hast once done,

the fault or trespasse is committed: and it skilleth not howe farre thou runneste forwarde in aggrauating or encreasing the same transgression wyth any more.

Certainly, it is not lawfull for any man to sinne.

And whatsoeuer is vnlawfull to bee done, is in this one poinct conteyned: in challenging it not to be lawful: which can neyther be made more or lesse: For if it be not lawful, it is Sinne: which is alwayes one, and the same: And there∣fore the Vices that spring and procede out of them, must needes bee equall.

Also if Vertues bee equall one with another, Vices also must bee equall.

But it may most plainly & easily be per∣ceiued & vnderstanded, y^t Vertues are al equall one w^t another: forasmuch as there cānot be any mā better thē a good mā: nor any more tēperate, then he that is temperate: neither any stouter & va∣liaunter then hee that is stout and vali∣aunt: nor wiser then he that is Wise.

Wylte thou call him a Good man, y^• whereas he might gayn clearlye and w^t

out daunger of Lawe, detaine to him∣selfe Tenne poundes of Gold being cō∣mitted to his keepinge and custodye in secret, without any witnesse, yet fayth∣fullye and trulye redeliuereth the same to the owner thereof: wouldst thou (I say) thincke him a good man, if he wold not doe semblablye in Tenne thousande poundes? Or woulde you repute and take him to be a temperate man, which can brydle his affections, from some one licencious Lust, and letteth go the Rei∣nes of al disordered outrage in another? Onely Vertue is agreeably with reasō and perpetuall Cōstancie. Nothing can be added therūto to make it to be more a Vertue: nothing can bee taken awaye from it, but the name of Vertue shall straight wayes be taken away & ceasse.

For if thinges well done, bee rightlye and vertuously done, and nothing can be anye thing bee found that is better then Good. It foloweth therfore, y^t vices also are equall, sithens the naughtinesse and prauities of the Mind are aptly termed

Vices. But sith Vertues are equal, Ver¦tuous deedes also, (because they procede and come of Vertue) ought to be equal. Sēblably Sinnes because they spring and aryse out of Vices, must needes bee equall.

Yea sir (wil some say) you take & groūd this opinion vpō the Philosophers doc∣trine. I was afrayde, least you woulde haue sayd, I had borowed & gathered it of Ribauds & Verlets, Socrates his vse and maner was to dispute after suche a sort. Surely I am wel apaid therof: for aūcient Histories do record & witnesse, y^t bee was a profoundlye learned, & also a right wise mā. But yet I demaūd this question of you (seeing we do quietly rea¦son the matter w^t gentle words and not w^t sturdye Buffets) whether when wee dispute of good thinges, wee ought ra∣ther to seeke the Mynd and Opinion of rude and ignoraunt Tāckerd bearers & drudginge labourers, or els of the ap∣proued learned & famous philosophers especially, sith ther is no sētēce & opiniō,

either truer or more auaylable to Mans lyfe then this. For what power or force doth more terrifie men, from commyt∣tyng all kind of Wickednesse, then whē they know that there is no difference in offences, & that they doe offend asmuch and as heynously, in laying violent hā∣des vpō priuate Persōs, as they should, if they did the same to Magistrates?

And what house soeuer they do pol∣lute with bawdry and whoredome, that the dishonestie and shame of the leche∣rous fact is equall and all one.

What? is there no difference (wyll some say) whether a man kyll his owne Father, or els some cōmon Seruaunt? If you meane these two comparisons barelye and simplye, it is harde to bee iudged of what sort they bee. For if it be of itselfe & simplie, an horrible of∣fence, for one to kil his Father then the *Saguntines (who had leyfer their Pa∣rentes should dye being free and vnbā∣quished, then to lyue in seruitude and slauerye) were Parricides. Therfore in some case the Sonne may vereue y^e Fa∣ther

of his lyfe without offence: & many times a poore drudge or slaue, maye not be brought to his death, without great wrong and iniurye. The cause therfore and not the nature of the fact, maketh the difference herein: which when it is occasioned by the one, then is the same committed more readilye: but if it bee conioyned to both, then must the faults be needes equall.

Notwithstanding herein they do dif∣fer, that in killinge a Slaue, if it be don iniuriouslye, there is but one single of∣fence commited: but in killing & taking awaye the lyfe of a Father, there are many faultes: for therein is an vnnatu∣ral dealing shewed to him that begatte thee, that fostered and brought thee vp, that instructed and taught thee, y^t pla∣ced thee in good state, to lyue in the cō∣mon Wealth, and furnished thee wyth houses and necessaries. Hee is notory∣ous for y^e multitude of Offences, which taketh away frō his Father, y^t, which hee himselfe, receiued of him, and there¦fore deserueth a great deale more puni∣shmente.

But in the rare and course of our lyfe, wee oughte not to wayghe and consider what punishment is meete and due for euery faulte, but to looke and perpende what is lawful and permitted for euery man to do. To do that which behoueth not to bee done, wee ought to thinck to bee an offence: but to doe anye thinge which is prohibited and vnlawfull, we ought to iudge and accoumpt a detesta∣ble and cursed deede.

Is this to bee so precisely taken, for euery light matter and small trespasse? Yea trulye, for wee cannot ymagine a meane of the thinges: but wee may bri∣dle our affections, and keepe our Myn∣des in a meane and measure.

If a Stage player do neuer so lyttle in his gesture misse and transgresse the notes of measure, or erre in pronoun∣cing some one syllable in a Verse, long, which should bee short: or contrary wise that, short, which should be long, he is hissed at, and with clapping of handes driuen from the Stage: and wilt thou

saye, that thou shouldest erre and offend so much as in one syllable, in thy lyfe, which ought to be more moderate then anye gesture, and more inculpable, then anye Verse?

I cannot abide to heare a Poet make a fault in his Verse, though it be but a trifling matter, and shall I heare a Ci∣tizen skanne vpon his fingers, his faul∣tes, which in the societie of Lyfe hee hath committed? Which if they seeme to bee shorter, yet how can they seeme to bee lighter, sithence euerye offence and sinne commeth by the perturbation of reason and order? For Reason & Order being once broken and perturbed, there can nothing bee added, whereby it may seeme that the Offence may any whitte more bee encreased.

The Fourth Paradoxe, wherein is proued, that all Fooles bee madde and distraught frō their right myndes: co∣uertly taunting Clo∣dius, and by him all others of like maners and conditions.

BVt I will manifestlye & by necessary Argumēts prooue thee, not a Foole as thou art often: not a wicked Villayn, as thou art alwayes: but a franticke Sotte & a starke madde Ideot.

Shall the mynd of a Wiseman which is garded and on euery side fenced in, w^t graue counsell, and aduice, patient bea∣ring & suffering al such chaūces, as are incident to mā, contēpt of Fortune, & fi∣nally w^t al other Vertues (as it were) w^t a Rāpier or a wall, bee vanquished and ouerthrowen, which cannot be so much as exiled and banished out of the Citie?

For what call you a Citye? Is it an whole assemblye of sauage and brutishe lyuers? or is it a rabbling rout & mul∣titude of Rennegates, and Cutthrote Thieues, congregated into one place? Certes, you will say, no. Then verilye was not it to bee called a Cittye, when as the Lawes were disanulled, and a∣brogated, when Iudgementes were

layed aside and contemned, when the aunciente customes of the Cittye were ceassed and extinguished, when the Ma∣gistrates were with sweard and strong hand deposed and disfraunchised, and y^e honourable name of Senate no more v∣sed in the Weale publique.

Was that flocking rout of Theeues, and Ruffians, and that swarme of Rob∣bers and Murderers, which vnder thy conduct were broughte and set in the *Forum, and the residue of the Conspi∣ratours which after the sedicious Fu∣ries & trayterous vprores of Catiline, turned & cōformed themselues vnto thy vngracious villany & madnes, any city?

Therfore I was not banished out of the Citie, which was then none: but I was called home, & restored into y^t city, when there was in the cōmon Wealth a Cōsul, which* then was none at all: & when there was a Senate, which while thou barest the swaye, was quight de∣cayed: when the people might franck∣lye and freelye geeue their voyces, and consentes: and finallye, when the xecu∣tion

of Iustice, Lawe, & Equitie, which bee the Lincks and Bondes of a Citie) were reuiued and broughte agayne into fresh remembraunce.

But behold, how little I set by these weapons, where with thou mainteinest thy murderous and thieuish lewdnesse. I euer made accoūpt, that thou diddest meane great & mischieuous iniurye to∣wardes mee: but I neuer thought that it euer raught or came neere to mee.

Vnlesse peraduēture when thou diddest beat downe the walles of my House, or when thou diddest moste wickedlye set my Mansion on fier, thou thoughtest y^t some of such things as were myne, were spoyled ransacked and burned. But I doe recken nothing to bee myne, ney∣ther can anye Man els, cal anye thinge his owne, whych may bee taken away or stollen, or by anye other meanes loste.

If thou haddeste berefte mee of my longe continued Constancy of Mynde, of my prouident cares, of my watchful paynes, and my sage counsayle, where∣by

the state of this publique Weale is and hath beene honourablye conserued and mainteined, or if thou haddest abo∣lished & blotted out the immortal Fame that shall eternallye redound to me for these worthye benefites, or (which is more) if thou haddest bereft mee of that Mind, out of which al these Counsailes proceded: then woulde I confesse that I had receyued a Wronge, at thyne handes.

But forasmuch as thou neyther did∣dest, neyther yet couldest do this: there∣fore hath thy iniurious dealing toward mee, made this my retourne ioyful and glorious, and not my departure wret∣ched and miserable.

Therfore I was euer a Citizen, and then especiallye, when the Senate dyd wryte to Foraine Nations for my safe∣gard, and gentle intertainment, as for one that was both a worthy and a ver∣tuous Citizen.

But thou euen now at this present, arte no Citizen, vnlesse peraduenture it bee possyble for one, and the same

person both to be a deadly Enemy, and a friendlye Citizen.

Doest thou make the difference bee∣tweene a Citizen, and an Enemie by Nature and distaunte of place, and not by inwarde wyll, and playne deedes of the mynde? Thou hast committed mur∣der in the Forum, thou hast intruded in to the Temple, and forciblie kept y^t pos∣session thereof, with thy armed Cut∣throates. Thou hast fiered the houses of pryuate menne, and holy Churches. Why is *Spartacus proclaimed a Re∣bell and Traytour, if thou be a Citizē? Canst thou bee a Cytyzen, sithence through thy lewdnesse, the Citye was once no Citye? And doest thou call mee (by thyne owne name) a banished man, sith there is no good mā but he thought y^t at my departure the Cōmon wealth was banished and departed also?

O thou foolish and franticke Dolte, wilt thou neuer bee reclaymed to good∣nesse? wilt thou neuer looke about the? wylt thou neuer cōsider what thou do∣est and speakest? Doest thou not know

that Exile is the punishment of wycked and scelerous dealing? and that this my Iourney was takē in hand for my most notable and noble Actes, before by mee atchieued?

Al mischieuous and naughty persōs (of whom thou doest professe thy selfe Captayne and Ringleader) whom the Lawes will to be banished mē, are Va∣garauntes and banished men in deede, although they neuer stirre foote oute of their natiue Countrye. When by all order of the Lawes thou art denounced an Outlawed & Banished person, wilt thou not bee a Banished man?

Is not he called an Enemie, that is found with Weapon about him, & bee∣hold thy Falchion was takē euē before the Senate? Shal he that slaieth a mā bee punished, and thou escape, who hast murthered a great maignie? Shal hee that setteth fier on the Citie, bee adiud∣ged an Enemie, and thou wincked at, which with thine owne hand hast bur∣ned Cloisters and Churches, dedicated to the Nymphes? Shall he be punish∣able,

which forciblye surpriseth y^t Tē∣ples of the Gods, and thou go skotfree, who hast pitched thy Campe euen in y^t Forum?

But what meane I to recoumpte & declare the common Lawes, by al whi∣che thou verily art a Banished man?

Thyne owne familier freende Cor∣nificius made a speciall Lawe for thee, that if thou diddest presume to come in∣to the secrete Shrowdes of Bona Dea, thou shouldest be sent into exile. But thou (notwythstanding) arte accusto∣med to make thy vaunt, that thou haste done it. Seeing therfore thou art de∣noūced a banished man, and throwen in∣to exile by so many laws, doest thou not tremble at, and feare this odious name of a Banished man?

But I am here in Rome (thou wylt saye) and therfore how canst thou proue mee to bee a Banished man? Yea mary Sirre: and so were you in the Shrow∣des also. Therfore a man is not demaū∣dable to haue the benefite and protectiō of the place where he rousteth and bar∣boureth,

if the Lawes doe not allowe him there to bee, and remayne.

The Fyfte Paradoxe, wherein hee inueigheth against the in∣solencie & voluptuous liuing of Mar∣cus Antonius, and proueth all VVisemen to bee free: and al Fooles to bee Slaues and Bondmen.

DEserueth this worthy ca∣pitaine to be praysed, or to bee named & thought wor∣thye of such an honourable name? How? Or what ho∣nest Freeman can hee bee a ruler ouer, which cannot rule his owne affections? Let him first brydle his owne Sensuall Lustes, let him renounce and despise Pleasures, let him qualifie his furious and fumishe anger, let him forsake Co∣uetousnes, let him vtterly expell & abā∣don al other corrupt & naughty vyces: &

thē let him beginne to exercise his rule and Authoritie ouer others, when he himselfe hath ceassed to bee enthralled, as a Bōd slaue vnto two most vile may∣sters, to wit, Shame and Dishonesty: For so long as hee is the Bondslaue of those two, hee shall not onely be accoū∣ted no Emperour, nor cōmaunder ouer others, but rather not so much as a fre∣man.

For this is very excellentlye agreed vpon, amonge the beste learned, whose authoritie I would not vse and alledge if the case so laye, y^t I should make this discourse before an audience of blunt & ignoraunt persons. But seeinge that I do speake vnto them, that are moste wise and discreete, vnto whose hearing these thinges are not straunge, why should I dissimule, and fayne y^t I haue lost all the paynes and labour which I haue bestowed in these studies?

Therfore right learned men do hold opinion, that no man is Free, but onlye a Wisemā: For what is Libertie: For∣sooth, a Leaue and power to lyue as a

man luste. And who lyueth as he luste, but hee which embraceth and discretely frameth to lyue, in an orderly and pro∣uident trade: who is obediēt to Lawes not for feare, but standeth in reuerente awe of theim, because hee thincketh it a thinge expediente, and holesome so to doe: who sayeth nothinge, doeth no∣thing, thincketh nothing, but voluntari¦lye and freelye: whose whole counsels, and affayres, what soeuer they bee that hee taketh in hande, doth procede from himselfe, and to the same are referred: neither is any thing of so great force w^t him, as is his owne will and iudgemēt: vnto whō Fortune herselfe, who is re∣ported to haue a meruailous great po∣wer, and to beare a greate swaye in all thinges, yeldeth and geueth place: ac∣cordinge, to the sayinge of that wyse Poet: Shee is fashioned to euerye mā after his owne maners.

Therfore only a Wiseman hath this preeminence and good chaunce, that be doth nothing against his wyll, nothing grudginglye, nothing by compulsion.

Which thing to be true, although wee must bee fayne in manye wordes to dys∣cusse and declare, yet thys in fewe wor∣des muste needes bee confessed, that no man is Free, sauing he onely, which is thus disposed and affected. And there∣fore all naughtye persons are Slaues, and Bondemen.

Neyther is this so inopinable & mer∣ueilous, in deede, as it is in wordes. For they doe not terme and call theym Slaues, after such sort as they do Bōd men, who serue for drudgerye and vile seruice, beinge bound to their Maisters by Indentures and Couenauntes obli∣gatorie, or by some order of Ciuile law: But if the vile obediēce of an effeminat and abiect mynde, lacking any sure stay or Iudgement of itselfe, bee (as it is in deede) a Bondage, who will deny, but that all light felowes, Couetous per∣sons, and finallye all naughtye Folkes, bee Slaues and Bondmen?

Shall I thincke him to bee a Free man, which is vnder the rule of a* Wo¦man, submitting himselfe to her becke,

and Pleasure: ouer whom shee exerci∣seth Authoritie, and vnto whom she en∣ioyneth and prescribeth Lawes: com∣maundeth and coūtermaundeth, at her owne pleasure? If shee commaunde anye seruice to bee done, hee dare none otherwise doe, but goe aboute it: if shee would haue any thing, hee dare not de∣nye it: if shee aske or request any thing, hee must geeue it: if shee call, hee muste come: if she cast him of, there is no re∣medie but to be packinge and trudging awaye: if shee storme and threaten, hee must tremble & quake for awe & feare. Verilie I iudge y^e mā w^c is in this case, worthy not only to be called a Slaue & Bondman, but a most wicked Passaunt & Drudge, yea although he were des∣cēded of honorable stocke & Lignage. And as in a great Houshold of Fooles, some seruaunts bee (as they thincke in their own conceipts) brauer & coper, thē their other Felowes: as being Porters & Vshers of y^e Hal, & yet they are no bet¦ter but seruāts & fooleshaken, aswel as thou: so are, they also teinted w^t y^e like fol¦lye &

Sott••ge, which are too too curious in settinge all their delighte in Pictures, Tables, Plate richlye engrauen, Co∣rynthian worckes, & sumptuous Buil∣dinges.

But wee are (wyll they say) the chief heades of the Cittie. Truelye you are not the chief Maisters, not so much as o∣uer your own felow Slaues.

But as in a great Family, they which handle and goe aboute Vyle offices of drudgerie, as Scowringe, Greasinge, Wyping, Brushing, Sweping, straw∣inge Rushes & Flowers, haue not the honestest place of seruice: so in a Citye, they whych haue enthralled and addic∣ted thēselues to y^• desires & lusts of these things, haue almost the lowest & basest rowme of al, in y^e same Citie. But thou wilt say agayne: I haue valiauntly be∣haued my selfe in battayles, & exployted worthie aduētures in Martial affayres, and I haue had the Gouernaunce and chiefe rule, ouer great Empires & pro∣uinces. Then cary about with thee, a Mynde garnished with such Vertues

and Qualities, as bee prayse worthye. But thou art stupefied with some excel¦lent Table of * Echion his workeman∣ship, or els w^t some Picture of * Polycle∣tus.

I omitte to speake whence thou pur∣loynedst them, and how thou camest by them. But when I see and behold thee so affectionately still to gaze and toote vppon theim, to meruayle and muse at them, & to make exclamations for wō∣der of them, truly I must nedes iudge thee to be the Slaue & Bondman of all Dotage and Foolishnes.

But are not these thinges prety and trimme? Yes mary are they: for we al∣so haue learned Eyes, able to discerne thinges.

But I pray thee, let these be reputed and deemed fayre and beautiful, in such sorte, that they be not made as Gyeues and Fetters, to shackle and bynd Men: but taken as toyes and conceipts, to de∣light Children.

For what do you thincke, if * L. Mum∣mius should haue seene any of these men

greatly enamoured, and very desirous∣lye delighted to handle the fine Pottes and Vrinalles of Corynthian woorke, whereas hee himselfe cared not for the whole Cittie of Corynth: whether would hee, thinke him to bee an excel∣lent Cittizen, orels a diligent ouersee∣ing Seruaūt? Suppose y^t * Curius were aliue againe: or some of those worthye Personages, in whose simple Fermes & Coūtry Graūges, there was nothing gorgeously decked, glittering, & beauti∣ful, but thēselues. If hee or any of these mē, should see one (which by y^t election & fauor of the people, hath bene greatly benefited & promoted) catching younge Barbilles out of a Fishpond, or nicelye bādling thē: or reioysing in himselfe, for hauing stoare & abūdance of Lāprayes: woulde not hee Iudge this man to bee such a Slaue, that in a Housholde, hee would not thincke him worthy to inter∣meddle in any greater Charge?

Doth any man doubt, but that they are in most beastly state of Seruitude, who, for couetousnes of worldly mocke,

refuse no maner of most vyle Slauerie, Drudgerye, and Bondage?

What vnreasonable Bondage is that Person well contented to suffer, which gopeth for the Goods and Inheritance of an other man? When doth the Olde Rych Childlesse Cobbe, eyther beck or nodde, but he is ready at his Elbow, & prest at an ynche, to doe his will & plea∣sure? He speaketh euery word to please the old Churles humor: he knoweth y^e right bent of his Bow, & how to please him: what hee willeth to bee done, hee doeth: he holdeth him vp with yea and nay: he sitteth by him and prayseth him.

What poinct of a Freeman is in any of these? nay rather, what poinct of a Seruile and drowsie Drudge is not herein?

Nowe, that same ambitious desire of Honoure, Principalitie, & Prouinces, (which semeth to maske vnder a better shew of Honestie) what a hard and Ri∣gorous Maystresse is it? Howe Impe∣rious, how Stately, & how Vehemēt is it? This was it, y^t caused the chiefest

persons in the Citye, and those whiche were coumpted the beste, and moste substantiallest mē in Rome, to become Suters, and to crowch and kneele vnto Cethegus, (a man not of y^t best honesty) & to be vnder him: to send him gifts: to come home to him in the night: to desire him to be good vnto theim: and finally, suppliauntlye to prostrate themselues before him, and beseech his fauour.

What calle you Seruitude & Thral¦dome, if this may be thought to bee Li∣bertie and Freedome? What shall we say? when the rule and Domination of Affections hath exceeded, doeth there not enter into their harts, an other hea∣uye Mayster, proceeding and growinge of a remorse of Cōscience, for y^t crymes before committed, which is Feare?

What a miserable and hard Seruitude is this? They must obey and folowe y^t fancies of prating Young lings. All they that seeme to haue any shadowe of knowledge, are feared as thoughe they were Lordes.

As for the Iudge, what domination

hath he? In what feare of him, do guil∣tye Persons stande? how do they whi∣ch know themselues guiltye of anye of∣fence, feare and dreade him? Is not all kynde of feare, a Bondage and Slaue∣rye?

Therfore to what purpose serueth that coptous, rather then wise Oration of that right eloquent man L. Crassus: Deliuer and ryd vs out of Seruitude. What Seruitude is this to such an ex∣cellent and noble Man? For fainthar∣ted, cowardly & abiect fearfulnes of the Minde, is Seruitude.

Let vs not (sayth hee) be in Bondage to any man. Desireth hee to bee enfraun∣chised and restored to Libertie? No. For what doth he adde afterward? To none but onely to you all, vnto whom wee may and ought to shew our duty∣full allegiaūce. He would but chaūge his Landlorde: hee desireth not to bee free.

But wee, if wee bee endued with a loftie and valiaunt Minde, garnished & fraught with Vertues, neyther ought,

neither may bee in seruile Subiection. But say thou, O Crassus, y^t thou canst doe so: for why: thou canst do it, and be as good as thy woord: but say not that thou oughtest so to do: because no man oweth any thinge, but that, which were a dishonestye not to paye.

But of this hytherto. Now let this iolye * Felow looke wel about him, and see, how hee can bee an Emperoure, or Commaunder, sith verye Reason and Truthe do moste plainly proue him, not to bee so much as a Freeman.

The Syxte & laste Pa∣radoxe, wherein hee proueth none to be Rych but only wyse & Vertuous Mē: priuily nipping Marcus Crassus, who said, that none was worthy to haue the name of Rich, vnlesse with his Re∣uenues, hee were able to fur∣nish and mainteine an Armye.

VVhat an insolent bragging and ostentation is this that thou makest about the tel∣linge of thy Money & Ry∣ches? Art thou alone Rich? Oh immortall Gods, may not I reioyse in my selfe, that I haue hearde & lear∣ned somthing? Art thou alone Rych? What wilt thou say, if I can proue the not to be rych at al? Nay, what wylte thou saye, if I proue thee to bee poore & beggarlye?

For, what is he, whom we call Ry∣che, or vppon what maner of man maye wee bestowe this woorde? Verilye I thincke that is best agreeth, and maye fitliest be applied to him, who possesseth so much, that he thincketh himselfe ve∣ry wel & cōtētedly stoared with ynough to lyue vertuously and honestly withal, who seeketh & prowleth after nothing, coueteth and wisheth nothinge more then he hath.

For it is thy Mynde, that must exa∣mine and iudge itselfe, whether it bee Rich or no: and not the rumour & talke of the People: neither thy Ryches and Possessions.

Hee which thinketh himselfe to lack nothing, and careth not for heapinge & boording vp of any more: but is satisfi∣ed and well contented with his present wealth, (I graunce) is Ryche. But if for filthye lucre and insaciable greedi∣nesse of Money, thou thincke no maner of gayne dishonest and reprochfull, and carest not which way nor how thou get∣rest thy goodes, (whereas no gayne at al, can bee honest and commendable in one of that order, wherof thou art one) if thou daylye defraude and vndermine thy Neighbours: deceiue & circumuēt them: exact vnreasonable demaunds of them: entangle and lap them in preiu∣diciall bargaines and couenauntes: poll and pyll them: spoyle and vndoe them: steale from thy felowes: robbe the com¦mon Treasury: gape & looke for Lega∣cies to bee geuen the, by thy frendes in

their last Testamentes: or perhaps, do∣est not wayte and tary the tyme, but by forgerye and falsitie doest craftelye in∣trude and put thy name in steede of an other: whether bee these, the tokens & pranckes of a rych wealthie Man which aboundeth, or of a needye poore person that lacketh?

It is the Mind of a man, that is wōt to bee called Rich, and not his Coffers. Althoughe thy Coffers bee full stuffed with money & worldly pelfe, yet so long as I see thy selfe emptie & voyd of Ver∣tue, I wil neuer thinke thee to be rich. For men do esteeme and recken y^e mea∣sure of riches, to consist in Sufficiencie. Hath a man one Daughter? Thē hath hee neede of Money? Hath he two? He hath nede of more Money. Hath he moe then two? Hee hath neede of greater store then afore. If he haue fifty Daugh¦ters (as the Poets do say that king Da∣naus had) he must prouide so many Do∣wers to geeue with them in Mariage, which wyll aske a greate masse of Mo∣ney.

For according as euerye one hath nede, so is the measure of Ryches (as before I haue sayde) considerable and applia∣ble. Therfore that man which hath not many Daughters, but (nathelesse) hath innumerable Affections, and an in∣finite number of beastly Lustes, (which are able in short space to consume verye greate wealthe and foyson of Ryches) how shall I call him Rych, sithence he feeleth and perceyueth himselfe to lacke?

Manye haue heard thee saye, that no man was Rych, vnlesse hee were able with his Rents and Reuenues to main¦tayne and furnishe an whole Hoste of Men: which thing the Romayne Na∣tion hath of longe tyme beene scarcelye able with all their Trybutes and Ren∣tes to doe.

Therfore thyne own Reason and Ar∣gumente beeinge true, thou shalt ne∣uer hee Ryche, vntill thy Possessions bee so augmented and encreased, that therewith thou mayst be able to main∣teine Syxe * Legions of Souldiers: be∣side

a greate number of Horsemen, and Footemen, which come to succour and ayde.

Now thou canst not choose, but cōfesse thy selfe not to be Rych, sithence thou lackest so much, that thou canst not ac∣complish and fulfill thy wished desire.

Therefore thou diddest neuer dissem∣ble and hyde thys thy Pouertye, or ra∣ther Needynes and Beggerye.

For, as wee wel vnderstand and know that those Men, whych honestelye seeke to encrease their Wealth, by En∣ter course and Traffique of Merchaun∣dize, by Letting out Woorckemen for Hyre, by helpinge one an other: and by Ferming Customes, and Publique Tolles, haue neede of the thinges whych they seeke for: So hee that see∣eth at thy House the Flockinge Com∣panyes of Accusers, Complaynaunts, and Iudges, all at once: he that mar∣keth the Defendauntes and Guyltye Persons, beeinge full of Money, go∣inge aboute and Practisinge wyth Brybes, and Rewardes (which they

(which they learned of thee) to peruert and defeate the due course of Iustice & Iudgement: he that noteth thy Legier∣demaine and craftye Bargaines y^t thou makest with thy Clients: what reward thou shalt haue for thy Patrocinie and counsayle in their Causes: for what sū∣mes of Money thou doest indente wyth those y^t bee Cōpetitours or Suters for Office in general assēblies: be y^t calleth to memory, how thou sendest abrode & lettest out thy Slaues & Seruants for hyre, to shaue and exacte vnmeasurable gaynes by vsurye of the Prouinces: he that marketh how thou threatenest thy poore Neighbours & Tenauntes out of their Houses and Fermes: he that con∣sidereth thy open Robberies abroade in the fieldes: hee that calleth to mynde how thou vsest to be partaker and Co∣pertener with poore Slaues, Libertes and Clyentes, & al for money: Hee that beholdeth the Houses and Possessions left voyd and vnhabited, by reason that the poore Fermers bee expulsed: the Proscriptions, & Attendours of weal∣thye

Personages: the Slaughter and Ransacking of incorporate Townes: Hee that perpendeth, the lamētable ha∣uocke & generall Spoyle, practised in Sylla his vsurped Principalitie: hee y^t recordeth y^e forged Willes and Testa∣ments: & the great nūber of Persons cast away & manquelled: & finally how all thinges were then solde for Money: Mustring of mē: Decrees & Statutes: his owne, and other mens Senten∣ces also: Iudiciall matters: his owne House: his goodword & Voyce: yea his sylēce & forbearing to speake: & al these sold for Money: who is he, but wil thīk, y^t this mā must confesse, y^t he hath neede of those thinges which hee seeketh?

And whosoeuer hath nede of that thing which hee toyleth to gette and gayne, who can euer truelye call him a Ryche man? For, the Fruicte of Ryches is in Plentie: which Plentie, the Sacietie of things, and Abundaunce of Wealth bringeth: the which for asmuch as thou shale neuer attayne vnto, thou shalt ne∣uer bee Rich.

And because thou doest contemne my Substaunce & Wealth, and well too, (for it is after the Vulgar Peoples As∣sessemēt, meane & indifferent: in thyne Opinion, in manner nothinge: in myne owne iudgement, competent and mea∣surable) I wyl say nothing of myselfe, but speake of thee.

If wee shall throughlye waighe and cōsider the thing as it is, whether shall wee more esteeme the Money whyche King Pyrrhus sent to * Fabritius, or els y^t Continencie of Fabritius, who would not receiue the same, being frely offred vnto hym?

Whether shall wee more waighe the great Masse and Summe of Golde, of the Samnites: or els the Aunswere of * M. Curius, to the Messengers that brought the same to hym? the Inheri∣taunce of L. Paulus or els the liberali∣tie of Aphricanus, who gaue his parte and Portion of Lyueloode, to his Bro∣ther Quintus Maximus?

Verilie, these notable Examples be∣ing chiefe and principal points of most

excellent Vertues, are more to be estee∣med, then those that bee the Members of Wealth, and Money.

The cause therefore standinge thus, y^t hee which possesseth y^t thing which is most of all others to be esteemed, is cō∣sequentlye to bee accoumpted the Ry∣chest and Worthyest Man: who doub∣teth but that the True Ryches doe cōsiste onely in Vertue? For no Posses∣sion whatsoeuer, no Masse of Golde and Syluer, is to bee preferred or so much to bee esteemed as Vertue. Oh immor∣tall Gods Men do not perceiue and vn∣derstād, what a great Reuenue & Rent, moderate Expences & Parsimony is.

For now wyll I leaue to speake of this beggerlye Lickepeny y^t prowleth al for Gaine, & speake a litle of prodigal Spē∣ders & vnmeasurable Wasters. There is some one, y^t may yerely dispēd in Lands & Rents. 600. Sestertia: My Reuenues amount skantly to one hun∣dreth: to such one, gorgeously Seeling & gilting the roofes of his Manours & Coūtry Houses, & pauing his floores w^t

fine Marble, and still desiringe and infi∣nitely couetinge Pictures, Furniture, Implementes, and gallaun: Apparell, all the aforsaid Summe of Money wyl not only be too litle to discharge y^e same, but also wil scanclye suffice to paye the Annuall vsurye, for the loane thereof.

I do so qualefy and brydle myne Af∣fections vnder the Reynes of moderate Expences, that out of my finall yerelye Lyueloode, somwhat remayneth at the yeres ende.

Whether of vs is ryther therefore? Hee that lacketh, or els hee that hath more then he spendeth? He that is nee∣dye, or hee that hath plentie? hee whose possessions, the greater they be, the more is required to the maintenaunce of hys Porte and state: or els he, that poyzeth his expences and charges, according to the rate of his habilitie?

But what meane I to speake of my selfe, who peraduenture also throughe the iniquitie and corruption of tymes & maners, am not altogether cleare from the infection of this Errour? Marcus

Manilius who lyued of late yeares, e∣uen in our Fathers dayes and remem∣braunce (because I will not alwayes speake of such precise Felowes, as the Curij, and the Lucinij were) was a ve∣rye poore man: for hee dwelt in a small Cotage••, in the Streete called * Cari∣nae, and had a little plecce of Ground in Lycopum. Are we therfore which ha∣ue greater possessions, rycher then hee? Would God wee were.

But the measure and consideration of Money & Ryches, is not to bee made by the estimatiō and value of Wealth, but by cōueniēt Meate, Drinke, Cloth, and orderly lyuing.

It is a greate Fee and Pension, not to bee Greedye and Couetous of Mo∣ney: and not to bee a Buyer, a Pur∣chaser, or a Common Chapman, is a great Reuenue. But to bee contented wyth a mans Lotte, and Vocation, and to lyue quietiye and contentedly in hys Calling, is the greatest and surest Ry∣ches in the Worlde.

For if these Lurkinge and Craftye

Prycesetters of thinges doe set an high price vpon their Meadowes and Spare Roumes, because such kinde of Posses∣sions, cannot lightlye take any harme: How much more is Vertue to be estee∣med, which can neither be forciblye ta∣ken, nor priuilye stollen awaye from a Man: which also can neither be loste by Shipwracke, nor yet by casualtie of Fyre: and is neuer chaunged by any al∣teration of Tempestes or tymes? wher with whosoeuer bee endued, are onlye Rych.

For they onely do possesse the things that are both Fructuous, Perpetuall and Permanēt: and they alone (which is the verye Propertie of Ryches) are contented with their Substaunce and State, whereunto they bee called. They thinke y^t, which they presently enioy, to bee sufficient: they couet no∣thinge: they lacke nothinge: they feele not themselues needye of anye thinge: they craue and require nothing.

But wicked Persons, and couetous Pinchpenies, because their Possessions

are vncertayne and casuall, and are e∣uer desirous to gather & scrape more: (in so much that there was neuer yet a∣nye of them found which thought him∣selfe contented and pleased with his pre¦sente Store) are not onelye not to be reckened Wealthy and Rich, but rather very Poore & garly.

T. N.

FINIS.

Notes

• What lear¦ning and Eloquēce is able to doe.
• Paradoxa signifieth
• Sentēces contrarye to the cō∣mon opy∣nion of most men
• Tusculane Questions
• Mony, Ri¦ches, and such like, are not to
• bee recke¦ned in the number of Good thinges.
• Bias his vvise aun¦svvere.
• The vvor¦lde is novv chaū¦ged from that it vvas then
• Couetous¦nes in old time ab¦horred.
• Romulus for his va¦liauncie & Vertue made a God.
• Numa Pō¦pilius.
• Wherein he offered Sacrifice.
• Mutius Scęuola, priuily cō¦ueighing himselfe into Por¦senna his campe, and myn¦ding to haue slain the kinge missed him and killed an other in his sted
• Scipio.
• Cato.
• Vertue much mo¦re to bee desired then all pelfe or vvorldlye Riches.
• One ver¦tuous mā more to be accoū¦ted of and esteemed then ma¦nye ryche and vveal thy Cobs that are e¦uill.
• Sensuali¦tie & ple¦sure.
• That is not to be reckened good vvhich bettereth not him in vvhom it resteth.
• Most pra¦ise due to most Ver¦tue.
• A man maye ho∣nestly re∣ioyse and glorye in himselfe for good thinges.
• No man of any ho¦nesty vvyl make vaūt and take pride in his ovvne filthy and leud lyfe.
• Marcus Regulus.
• Marius a noble pa¦terne of constancy and pati¦ence
• Pa••t••••••¦l••••lye in neighing against Antonius but gene¦rally al others of his disposi¦tion.
• He that leaneth al¦together to biynde Fortune, and hap hazarde, hangeth in doubt∣full bal∣launce.
• Hee that is armed vvith ver¦tue and a good cons¦cience fea¦reth not the threa¦tes of the vvicked.
• Learning comfor∣teth a mā¦in al extre¦mities, & armeth him aga∣inst al as∣sayes.
• Death.
• Banishe∣ment.
• Tormētes of a vvic¦ked and guiltye Cōsciens.
• A vertu¦ous and vviseman can neuer bee mise¦rable.
• The Sto∣ickes doe not consi¦der and re¦specte vvhat is done, but vvith vvhat min¦de and en¦tent it is done
• By negli∣gence hee that drou¦neth a Shippe la¦den vvith Chaffe, is asmuch to bee bla∣med in re∣spect of his vnskil¦fulnesse, as though it vvere fraught vvith golde.
• Adulterie and forni∣cation cō¦mitted vvith a pore may¦den as hei¦nous in it¦selfe as vvith a Damsell of vvor∣shipful parentage
• Asmuch right in a peny, as in a poūd.
• Lusts and affections must bee brideled not once but al∣vvaies.
• Vertue a greeable vvith Rea¦son & Cō¦stancie.
• Nothing can be bet¦ter then good.
• Obiectiō
• Ansvvere
• Socrates.
• Men of profoun∣dest vvitt and lear¦ning fit test to de¦cide con¦trouersies in opiniō.
• Equalitie of faultes
• Who af∣ter nyne monethes siege, and extreeme famine ra¦ther then they would yelde to Anniball and come into slaue¦rye, bur¦ned all their ovv¦ne goodes in the market place and slevvtheir ovvne fa¦thers, vvy¦ues and children. and last of al thē selues. Li¦uius. Lib. i Dec. 3.
• Diuers r••¦sons to strike a reuerence in vs to vvardes our Parē¦tes.
• To doe a misse is of fēsiue, but to do any thing that is expresly forbiddē, is heinous and dete¦stable.
• We muste bee so pre¦cise in the direction of our life that vvee should not trip so much as in a Syl¦lable.
• Reason & order bee¦ing pertur¦bed, all vertue go¦eth to hauocke.
• The mind of a vvise¦man, vn∣conquera¦ble.
• Rome.
• Where ty¦rannye op¦pression, and con∣tempt of Lavves be practised no city nor Common¦vvealth can right∣lye be ter¦med.
• The com∣mon pla∣ce vvher Courtes vverekept and Lavv matters pleaded.
• So longe as Clodi∣us ruled the ro••t.
• Worldlye pelfe and transitory goods are not right¦lye to bee tearmed anye of ours.
• Tyraun••es & bloud∣suckers ha¦ue no ma¦ner of po∣vver ouer the mind of the ver¦tuous.
• Virescit vulnere virtus.
• A nota∣ble Fen∣cer, vvho gathering an host of Bondsla∣ues, made vvarres against the Romains.
• Not the chaunge of soyle & Countrie vvhich maketh the bani∣shed man
• Antonius
• Hee can ill rule an¦other, that can not rule himselfe.
• Vices spe¦cially em¦blemish∣ing there novvme of noble men and magistra∣tes.
• Libertie vvhat it is
• Honest men obey Lavves, not for feare but for loue of Vertue
• A freemā described
• Fortune.
• Who bee Free.
• Who bee Bond
• Cleopa∣tra.
• Fond de∣lightes.
• Obiectiō
• Ansvvere
• Objectiō
• Ansvvere
• An excel¦lent pain∣ter. A Cun¦ning Ima¦ge maker.
• Who vt∣terlye ra∣zed Co∣rynth and caried a∣vvay all the preti¦ous sevv¦els & cost¦lye vvares thereof to Rome.
• Who van quished the Sam¦nites, and draue Pyr¦rhus oute of Italye.
• Vylest Slauerye.
• Gapers for other mens Dea¦th.
• Ambitiō and desire of Honor
• Cethegus.
• Feare and remorse of Consci¦ence.
• Iudge.
• L. Crassus reproued for his dasierdlye feareful∣nesse.
• What Sla¦uery is
• Antonius
• Who may rightly be termed Rich.
• Who is Rych.
• Levvde shiftes to¦gather vvealth.
• It is the mynde & not the full Cof∣fers that make a man rich.
• Sufficien∣cie is vvealth ynough.
• Hee that hath mu∣ch to doe vvith Mo¦ney, hath neede of much Mo¦ney.
• The Pur¦sute of fōd Affectiōs and flesh¦ly Lustes cōsumeth vvealth, bee it ne¦uer so much.
• What mā Crassus iudged to be called Rich.
• A Legion containes 12500. Souldiers
• Shiftes vvhereby Crassus gatte all his vvelth
• Hee that hath nede is not rych
• Who bee¦ing verye¦poore re¦fused grea¦te Sūmes of Money sent in re¦vvard to him from King Pyr¦rhus.
• Who refu¦sed agreat masse of Golde, sēt vnto hym from the Samnites.
• True Ry¦ches con¦sist in ver¦tue.
• No vvor¦ldly trea¦sure com¦parable to Vertue.
• Magnum vectigal Parsimo∣nia.
• Euery Se∣stertium is in value 25. Frēch Crovvnes
• Immode∣rate expē¦ces & nede lesse char¦ges, about the fedīg of affecti∣ons.
• Measura∣ble spen∣ding best.
• Ech man must spēd according to his de∣gree and calling.
• A Rovv of houses so called because they vver built like to the hee¦les of ship¦pes.
• Conten∣ted lyfe is the Ry∣chest life.
• Causes vvhy Ver∣tue is chie¦flye to be esteemed.