The five days debate at Cicero's house in Tusculum between master and sophister.

TO THE READER.

IT may seem advisable to give some short accompt of the ensuing Work to obviate such Exceptions as are likely to be made against it in this censorious Age. That it is a Tran∣slation, is own'd, which infers no more, than that all the World speak not the same Language; but if Sense be com∣mon, and Wisdom not ingross'd by any Age or Place, then must it withall be concluded, that Interpretation is beneficial. This Book was never hi∣therto made English, yet in its own Tongue hath been still reputed among the choicest Pieces of Humane Lear∣ning; and sure in Discourses of this Nature, the intelligent Reader doth

not value Tully by the elegancy of his Style, but soundness of Judgment, and orderly deduction of Arguments. True Philosophy being a ray of right Reason, shines equall•• in all Langu∣ages; yet is more effectual, when man∣ag'd by a Master of Eloquution in ear∣nest, as concern'd in the very Cases which he Debates. The Author of this Treatise, famous for admirable Parts, had, by his industry and success in pleading Causes, attain'd to great Wealth and Honour; but upon alter∣ation of the Government, was oblig'd to retire to his Seat at Tusculum; where the Scene of his Five Days De∣bate is laid. The Subject, matter of highest Importance, suitable to the gravity of his Person, and occasion of the times. Cicero aged sixty years, and beset with many State-Enemies, put himself on this guard, against the approaches of Natural Death, or sur∣prizes of an Assassinate. These Con∣solations

supported him under the affliction of his Daughter Tullia late∣ly deceased in Child-bed. He that had formerly rul'd the Bar by the Power of his Eloquence, and sat Prince in the Roman Senate, having with∣drawn himself from the Insolence of a Victorious Army, diverts his Melan∣choly upon these nobler Studies. Thus disengag'd from Noise and Business; from the vain Pomp of numerous, but specious. Friends; he attends to his better part; enquires after a State of true Happiness: Here advises with the Ancient Sages, and grave Philo∣sophers of Greece. These for the most part, especially Socrates, determine it to consist in a Peace of mind, through the Exercise of Vertue, ranging the Affections under the Obedience of Reason. To assert the Dignity of Humane Nature in its Primitive Institution; the excel∣lency of the Soul, as to its Original,

sistence; Operations and Duration; to settle the Empire of Reason; a Liberty which no external Force can controul; and that braves the atmost malice of Fortune: These are steps by which the Spirit raiseth it self up to Object, adequate to its Faculties; contemplates the Beauties of the Uni∣verse, wonderful order of the Cele∣stial Motions, and by the Chain of Causes, ascends up to that all wise Power, which at first dispos'd, and always governs them. An Idea of Wisdom did in some measure appear to the diligent searchers after Truth; but in practice occur'd insufficiency of Knowledge, and frailty of Reso∣lution. Whereupon Cicero puts him∣self upon enquiry after the Causes of our early Depravation. Mankind must be govern'd by Conscience, true; but that must be inform'd by a Law antecedent to positive Constitutions, which being in different Countries

divers, would leave the Boundaries of Good and Evil, as litigious as those of Empire. We are ordain'd for Honour; but there is a vain ap∣plause, the counterfeit of true Glory. Besides, Judgment often renders to Passion or Interest; so that he was sensible how short the Best are of Per∣fection: Indeed he follows the Pro∣bable Doctors, rather than the Posi∣tive; for, to say the truth, as to the Particulars of a future State, what can frail man, unassisted by Divine Revelation, comprehend or deliver for certain? Our Senses make no faithful report of Things beyond their narrow Sphere: Our most quick-sight∣ed Mind hardly penetrates the sur∣face of objects lying in our way. Nor can we recover things past, as the or∣der of the Creation, beyond the help of Records, without Divine Traditi∣on.

This uncertainty of Natural Know∣ledge in the highest Points, whilst it contributes to a conviction of its own present insufficiency for recover∣ing the end to which it was once or∣dain'd; demonstrates the need we have of a safer guidance than that of our own Wisdom, and inhances the Benefit of Supernatural Truths. From this doubtful apprehension, as to a future condition, and frailty of Na∣ture, our Author is mov'd to resolve all his care into an affiance in the pa∣ternal goodness of God; upon this he suspends comfortable hopes, and seems already to breath after a Blessed Eter∣nity. Philosophy had no mean de∣sign, to repair our decai'd Natures; and advance us to the perswasion of a certain Immortality. This glori∣ous purpose a Covenant of Grace in the Sacred Indentures ingross'd, doth more amply effect. Be nothing of this understood, to arraign at the

Bar of the written Law, those Nati∣ons whom God, through his unsearch∣able Counsels, had for some time left to the enquiring out his Being and Will by the dim Light of Nature, and their impaired Reason. Only suffice it that we know there is no other way to Happiness, than by complying with those easie and honourable terms of Reconciliation offer'd. A Royal Par∣don, however full, hath been revok'd, when not receiv'd with thankfulness. Again, that we mistake not Privilege for Performance; nor exalt our selves by looking down with scorn and cen∣sure upon others under unlike Circum∣stances; but rather, as in truth we ought, place our selves with them upon the same level, at the more com∣petent Tribunal of Natural Consci∣ence, common to us both; and there take an impartial Tryal, whether their attainments from Reason, do not aggravate our improficiency under

Grace, and consign us over to a less tolerable doom. Can we read that Socrates by Arguments drawn from the visible World, and the reflex acts of his own mind, could collect the Souls Immortality, a future Judg∣ment, Rewards and Punishments, hear him declare, that in Contem∣plation hereof, he prepar'd himself so to live, as that his Apology might find acceptance in that day; nay, further maintain, that we ought ra∣ther to submit to the most infamous Death, than quit the profession of an honest Principle. Lastly, can we see him refusing unwarrantable de∣livery from Prison; seal this Do∣ctrine with his Blood (aveng'd in the signal and speedy Destruction of his Capital Enemies?) Can we read these eminent Instances of improve∣ment in Morals, and not be provok'd to call our selves to account; with what ready submission have we received

Truths deliver'd us upon Divine Testimony? Do we give them that Obedience which their Authority chal∣lenges? Are we prepar'd to contend for them, if Providence order the Tryal at the price of our Lives? If in this Scale any of us prove light, then shall we be found both in Judgment and Practice to come short of those whom we must exceed, if we pretend to an equal Retribution. Pardon, cour∣teous Reader, this descant upon the matter of the present Treatise; though you perhaps may need no Cautions in conversing with Humane Authors, yet we stand upon the defensive against such as will seek specious Pretences for not reading them. We do not ad∣vance the Perfections of Nature to the superseding Grace. We are not able to lay down the Penalty to an infinite Justice offended; sufficient to repair the Ruines of a laps'd Nature. That Glory be reserv'd to the mighty Re∣storer

of Mankind; but we must act in subserviency to him, as standing ac∣comptable, not only for infus'd Habits, but also natural Faculties. Therefore do not dis-regard the ardent endea∣vours of the Gentile World, in search∣ing after the Deity; much less pre∣sume, without Commission, to pass hard Censure upon their Persons; fearing lest their humble Sense of Ignorance, and diligent pursuit of Wisdom, that is, the knowledge of their Duty to God and Man, rise up in Judgment, and condemn our empty confidence in external Privi∣ledges, and title of Professors.

But I am aware that this Lecture may be thought dull and prolix. Phi∣losophy and Divinity require strict intention of mind, which soon tires; therefore I fear the Gravity of the Subject may, with some, prejudge the choice of the Work. Histories, I ac∣knowledge, are delightful and be∣neficial.

But if a brave Action so much affect the Reader, surely that Principle of Honour and Con∣science, which inform'd the Actor, must needs create greater admira∣tion in him, when set forth in live∣ly colours. These Exercises have somewhat in them, strangely suited to the Temper of the Gentry. A Sophister cometh, possess'd with some mean and vulgar perswasion. His Professor debates the Question calmly. Joyns to solid Argument, all the Powers of Moral Swasion; enforces Precepts with Example. Here you have the different Opinions of Phi∣losophers examin'd; Characters and Passions quicken'd with Poetical De∣scriptions. Lastly the connate Notions of Good and Evil, so openly display'd and narrowly apply'd, that the modest Youth, upon better Information, espouses the more generous Principle, and goes a way for ever after rectify'd in judgment.

Tully would have no Ornament omit∣ted, that might embellish this Dis∣course; it was intended for a Master∣piece.