¶ The prologue of the paradox.  
FOr as much as the noble scholars of the philosophers/ Socrates & Zeno named stoici/ left this notable sentence. Men be generate in to this world because of men/ to th'end that one man may profit an other man. The very excellent philosopher moral/ prince of orators fountain of eloquens/ & father of latin tongue/ Marcus Tullius Cicero/ moved with this saying and following in all his works the opinions of the said philosophers called Stoici/ ever pretending and procuring the common wealth of his native country/ compiled this fruitful work/ called in the greek tongue Paradoxa/ in latin sounding/ preter opinionem/ and in our english tongue/ contrary to the vulgar opinion. For because Tully did excerpt and took out of the above said philosophers/ certain quick sentence/ which seemed to the multitude and the common people marvelous sayings/ strange and contrary to their opinion. In which work the said tuli reproveth vices and avaunsethe virtues/ and by disputation and probable arguments declareth the abusion of the living of certain person● 〈◊〉 which led by blind 〈◊〉 out of the right way/ exreme things that be most vicious & of villainous reproach/ to be virtues of high reputation. from the which error he by subtile reasons and pytthye persuasions/ studieth in this work to reduce the minds of men to virtue/ & so to conduce them to th'end of ꝑfet felicity/ which by the opinion of the school of Zeno & Chrisippus philosophers, remaineth only in virtue. And in this work tuli sharply invehyth again certain persons/ for their detestable vices that he noted in them/ being in his time/ as again Lucius Catalina/ Marcus Anthonius/ Marcus Crassus'/ and Publius Clodius. Also he extolleth virtue by example of valiant men/ as Quintus Mutius Senola/ Caius Fabricius/ Caius Scipio/ & Publius Scipio/ Marcus Regulus/ Caius Marius'/ Lucius Minutius/ Marcus Curius/ with other nobles of immortal fame and memory. And to conclude for asmuch as I have of late translate out of the latin tongue in to english my native tongue/ for singler zeal that I have to the common wealth of this my country the iii books of Tully's office/ which I intend shortly to put forth in print. I have also translate this paradox/ a work depending and to be annexed to the said books of the office/ for asmuch as the disputation in this work is had about (in a manner) like precepts and moral sapience. wherefore gentle readers I exhort you with favour to accept this my little lucubrations and studies/ though breve in quantity/ yet fruitful and sententious with pytthy wisdom. And if I may perceive your favourable minds toward this little work/ in short space you shall have in print/ not only this translation in our english tongue/ but also the text of Tully in latten joined to the same/ with the three books of his office/ in like manner (God willing) to whom all laud & praise be given. dixi.  

   

¶ The paradox or marvelous questions of Marcus Tullius/ to his familiar Marcus Brutus.  
I Have many times notedde and marked/ my famylyare Brutus, Marcus Cato, thy uncle/ when he showed his mind in the Senate/ entrate of matters of gravity taken out of philosophy/ far distant fro this exercise of oratory in the judicial place & touching the common wealth. But not with standing he did obtain by his persuading/ that his words seemed to the people to be allowed/ which in him is greatlyer to be esteemed/ than in the or in me. For we use more that part of philosophy/ that bringeth copy of eloquence/ wherein the things be said that be not far different fro the opinion of people. Cato in mine opinion is a perfit Stoic/ and holdeth the opinions/ which be not allowed among the comen people. He is in the sect which followeth no flourishing of speech/ nor dylateth his matter. But he brought to pass by breve and little questions (and as a man would say) by sharp points the thing that he purposed. But there is nothing so incredible/ but by persuading/ it may be made probable & to be allowed: Nothing so ragged and so rude/ but it may be made clean and ornate. which after I considered to be so/ I more boldly went to work/ than he of whom I speak. For Cato is wont to speak after the school of Zeno/ only of magnanimity/ of continence/ of death/ of all manner laud of utue/ of god's immortal/ of the love that men should have to their native country/ using no colours or ornaments of an orator. But I in sport have cast in to the common places/ though things/ which the schools of Socrates do scantly allow in schools/ or in time of quietness. which because they be marvelous/ and contrary to the opinion of all men/ be also called the Paradox. I would attempt whether they might be brought to light/ that is to say/ in to the judicial place/ and so to be said that they should be allowed/ or whether there were one sunder speech of learned men and an other vulgar after the common people. And therefore I wrote the places more gladly, because these that be called my Paradox seemeth specially to be after the manner of Socrates/ and very true. Therefore thou shalt receive this little work studied & compiled these nights now being short: Because the other work of greater watch & study went forth in thy name. Thou shalt taste a manner of my exercise/ which I have been wont to use/ where as I transpose to this my manner of oratory/ persuading though things that be called in schools Ethica/ which be private opinions of philosophers. For I require not that thou shall bring this manner of speaking abroad. For it is not such that it may be set in the tower Capitoline/ as that image of Minerva that Phidias the image maker made/ but only that it may seem to go forth of the same shop (fro whence that more work came) so that it may show to come forth in the same form and fashion.  

¶ That, which is honest, is only good.  
NOt withstanding I fear me lest this sentence may seem to some of you/ to be taken out of the disputations of the school of the stoics/ and not of mine opinion. Albe it I shall show my mind therein/ and that brevelyer than a thing of so great ponder may be said: So god help me I never esteemed/ neither the money of these men/ nor the gorgeous buildings/ nor their riches/ nor their empire/ nor their pleasures whereunto they be most bent/ to be numbered among good things only to desire such things/ wherein they most abound and flow. For the thirst of covetise is neither filled nor satisfied. Nor only they be tormented with the desire of increasing of such goods as they have/ but also with fear of loss thereof. wherein I oft require the prudens of our elders most continent men/ which thought that these weak & mutable members of money/ to be named goods/ only in word/ where as they should have judged them otherwise in deed & effect. May that thing that is good in deed/ be good to a man that is evil? Or may any man flow in abundance of goods/ himself not being good? And we see all such things/ how that evil men have them/ and how they hurt good men. wherefore though any man have derision at mine opinion (if any be such) notwithstanding/ the truth reasoned/ shallbe of more credence with me/ than the opinion of rascal people. Nor I will not say that a man hath lost his goods/ if he have lost his cattle/ or his household stuff. Also I will oft praise that sage man Bias/ which (as I suppose) is numbered among the seven sages in Athens/ whose country called Prienna/ when a certain enemy did subdue/ and other of his neighbours did cruses of earth/ were less accept to the gods immortal/ than the delicate silver pecis and goblets of other men? I let pass the residue of other kings/ for they all be equal and like/ save only Tarqvinius superbus. If so be any man ask me of Brutus what he did in setting his country at liberty? If also any man will ask me of other of his company of that counsel? what they desired? what they got or won thereby? whether or no? was there any of them? to whom pleasure? to whom riches? to whom (to conclude) any thing was purposed as advantage? but the office and duty of a valiant & a bold stomached man? what thing moved Quintus Mutius to have slay Porsenna king of Hetruria? without any hope or trust of his own health or profit thereby? what manhood held and kept Horatius Cocles alone standing upon the bridge called Sublicius against so great a multitude of his enemies? what invincible/ stomach stirred Decius the father to vow his son to death/ sending him among the thickest part of his enemies in battle? what pretendeth the abstinence of Caius Fabricius? (which refused a great sum of gold offered by Pyrrhus) what men the poor fare of Marcus Curius (That eat roasted rapes) & refused the great sum of gold offered by the Samnites (what signified the two strong bulwarks or fortress/ of the battle of Cartage/ Caius Scipio and Publius Scipio) which purposed to stop the invasion of the Carthaginenses with their two mighty bodies? what did the younger African? (that destroyed Cartage) what did the elder? (that made Carthage tributary, and subdued Hannibal) what did Cato the elder called Censorius, that was living between the ages of both africans? what did other innumerable? For we abound in examples of our Romans? whether or no? think we that they intended in their life to desire any thing for their private wealth? but that which seemed laudable and virtuous? Therefore let them come forth all that have derision at this my saying and opinion/ and let them be judges to themselves/ whether they had liefer be like to any of them/ which did abound in the gorgeous buildings of marble/ burnysshed with evorye and gold, which have abundance of images/ tables, which have abundans of graved gold and silver, which have great foison of jewels of Corynthus? Or else to be like Quintus Fabricius/ which had nothing of the afore recited/ nor none would have. And such men willbe lightly persuaded to deny that these be goods which be turmoiled now hither now thither. But the Epicures straightly hold this/ and defend it diligently/ that pleasure is perfect felicity of man, which voice seemeth to me, rather to sound like unto beasts than men. Thou reasonable man/ where as god/ or else Nature the mother (as I may say) of all things hath given to the a soul: than the which nothing is more excellent/ nor more spiritual. will thou so cast away thyself/ and throw thyself down? That thou judgest no difference to be between that and a be'st. Is there any thing good that maketh not better him that hath it in possession? For the more a man is a partner of goodues/ the more laudable he is. Nor there is any thing good/ whereof he that hath it may rejoice without dishonesty. what of the things that maketh a man laudable is in voluptuous pleasure? (as who saith nothing). Doth voluptuous pleasure make a man bet or more laudable? (As who saith no). whether or no? doth any man advance himself by bragging or boasting when he obtaineth his pleasure? as who saith no. But if so be pleasure/ which is defended by the aid of very many, it is not to be taken among things that be honest. And the more that pleasure is/ the more it removeth the mind from his seat of quietness. For a certente, to live well and wealthily/ is nothing else, but to life honest lie and justly.   

¶ In whom virtue is, he may lack nothing to live welthylye.  
NOr I judged at any time that Marcus Regulus was a man sorrowful/ unhappy/ or miserable. For the magnanimity of his heart was not tormented of the Carthaginenses/ neither his gravity/ nor his fidelity/ nor his constans/ nor any virtue, nor to conclude his manly stomach, environed with the fortress of so many virtues, and enclosed with so strong a garrison of virtue. when his body was taken prisoner/ surely he himself could not be a captive. I have seen Caius Marius which seemed to me in time of prosperity/ one of the foriunate men, and in adversity/ one of very excellent men. Than the which Marius fortunate and valyannte nothing may chance to any mortal man more happily Thou mad man. 
Here tully invehythe against. Antonius.  Thou knowest not, Thou knowest not I say, what powers virtue hath, Thou usurpethe only the name of virtue, and knowest not what power utue is of. No man can but be very happy & wealthy, that is apt and constant of him self/ and that putteth all his assurance of defence in himself only, (as who saith he that is endued with virtue, he is happy (and hath all thing in himself) He can have nothing of surety, nothing sufficiently known by scrutyne to continue one day, to whom all his hope, respect, and forecast, hangeth upon blind fortune. If thou chance to meet with such a man put him in fear with manasse of death & exile. what so ever chance to me in this city of Rome so unkind to me, it shall happen to me so that I will not only not contend again it, nor yet say nay to it. For to what intent have I taken labour? Or what have I done? Or to what end all my care and thoughts have laid watch? For I have done nothing of such manner, nor have got nothing after such manner, that I should be in that state, whom neither the foolish boldness of blyud fortune, nor the injuries of mine ennemes should make me to stoop and serve from constans. Dost thou manasse my death? so that I must depart utteriy fro the company of men, or else I shall desire help of such as be nought. death is terrible to them, with whose life all things be extinct, not to them, whose laud & fame can not die. Exile is terrible to them, to whom a place to dwell in is debarred, not to them that say, that the round circuit of the whole world is one city. All manner of miseries, all sorrows do oppress thee, which judgeth thyself to be happy and flourishing. Thy bodily lusts torment the. Thou art vexed day and night, to whom that riches that thou hast is not sufficient, And thou fears lest that those goods that you hast, shall not continue long with the. The remorse and remembrance of thy mischievous deeds do prick the. dread of judgement of the law doth kill though heart. which way so ever thou haste looked, the wrongs which thou hast done, run in thy mind as the furies of hell, which never suffer the to rest. wherefore like as good fortune can chance to no man that is unthrifty, foolish, and rude, so a good man both wise & manly, can not be a wretch. Nor whose utue & manners be worthy laud, his life can not be but praised. Nor that life is to be fled, which is laudable, It were to be fled if it were miserable. wherefore what so ever is laudable, the same is wealthy flourishing, and should seem to be desired.   

¶ All fools be mad men again Clodius.  
I judge the not only a fool, as thou art many times, not only a lewd person, as thou art at all times, but also out of thy wit & a mad man. Shall the heart & stomach of a wise man fenced with things necessary to live by, with abundance of counsel, with patience of worldly chances, with the contempt of blind fortune, and (to conclude) with all manner of virtues, be overcome & subdued, which can not be expelled out of the city? For what is a city? whether or no? All the company of wild beasts and cruel? or whether all the multitude of fugitive persons and thievish assembled together in to one place? Surely thou wilt say no. Than that was no city, when laws took no effect therein, when judgements were laid down, when the custom and manner of the counntrey is decayed, when officers be expulsed by force of weapons, the name of the Senate was not fpoken of in the commenty. The recourse of thieves and robbing & spoil (Thowe being captain) was appointed in the middle of the market place, And remains or residue with such as were confederate in the conspiracy of Cati. +line, was returned to the mischief and fur●e of thee, it was no cite. Therefore I am not expulsed out of the city, which was none, I was called in to the city, to th'intent, that a Consul should be in the cite, which notwithstanding was no Consul in deed, & to th'intent a Senate should be, which that time was decayed to th'intent the consent of the people should be free & to th'intent that remembrans of right & equity should be revoked, which be the sure bands of a city/ But regard how I have despised the weappons of this thine roberi I have thought thy wicked injury tossed & cast by the upon me, yet I judged that it should never have come to me, except peraventure when thou did distroble the walls, or else what time thou brought in myschyvoꝰ firebrands to set the houses of fire, thou thought that some of my goods should decay in to the city or brene. But there is nothing mine, nor any other man's, that may be taken away, that may be stolen, that may be looste. If thou shouldst have taken fro me the long constauns of my mind/ my cares, watches, counsels in the comen wealth, which common wealth standeth in prosperity by my cares and watches of me. If thou shouldest have fordone the immortal memory of this my eternal benefit: & moche rather if thou hadst taken away that mind whereof these counsels did issue fro me. Than would I have confessed, that I had taken wrong. But if so be thou neither did this nor could do this, thy injury gave unto me a famous return, not a sorrowful departing away. Therefore I at all times have be a citesyn, and that time specially when the whole Senate commended to strange nations my health and life as of a special citesn. Art thou now a citizen? except peradventure the same may be an enemy & a citesyn. whether or no dost thou divide a citizen from Turrian enemy, by nature & place/ not by his mind & deeds. Thou did murder in the market place. Thou tookest the temples with the vose in harness. Thou setest on fire the houses of private men, & holy places why should Spartachus be taken for an enemy and thou a citesyn? May thou be a citezyn. For whose sake sometime the city of Rome was no city? And callest thou me a banished man aft thy name? where as all men judged that the comen wealth was banished by mi deꝑting thence? will thou never look about the thou stark mad man? will thou never consider what thou dost? or what thou sayst? Knowest not thou that exile is punishment of mischief? And that my journey was taken to do very noble acts here before time all mischievous & ungraconus persons, of whom thou professeth that thou art captain, whom the law will to be punished with eye exile. Be they banished men, though they change neither soil nor country? Than whether or no? when all laws judge the to be a banished man, will thou not be a banished man? He is not called an enemy/ which hath been before the Senate with his weapon/ thy skein (where with thou slewest a man) was taken all bloody. Is not he to be taken an enemy that hath killed a man? ey and thou hast killed many. Is not he an enemy that setteth fire in the cite? Thy hands set fire upon the temple of virgins. Is not he an enemy that invadeth the temples of the gods? Thou did pitch thy tents in the judicial place of Rome. But where to should I speak of the common laws that thou hast broken? by the which all & singler thou art a banished man? Thy chief familiar Caesar made a law for thee, that if so be thou came within the secret place of the gods called Bonadea, thou should be banished, But thou art wont to make thy boast also, that thou did so. By what reason than was thou cast in to exile by so many laws? dost not thou abhor the name of a banished man?   

¶ That all wise men be free men, and all fools band men. ¶ Here Tully disputeth again Antonius.  
May the emperor Antonius be praised? or also may he be named emperor? or may he be thought worthy that name? by what reason may he have Emppire? or to conclude what freeman man may he govern that can not govern his afferctions and desires. first let him bridle his own lewd lusts/ suppress his waunton pleasures/ modify his fume of ire/ restrain his avarice and put away other spots and blemmishes of his soul. Than let him begin to rule other, when he shall cease to obey to their filthy and lewd masters, shame infamy, and villinous life. For whiles he doth obey to them/ he is not only not to be taken as an emperor/ nor yet in any wise as a free man. This proverb notable is used of well learned men, whose authority I would not use if I should make this oration before some rude persons. But for as much as I speak before very prudent and singular learned men, to whom such things be not unheard, wherefore should I come myself to have lost my labour, if I have bestowed any in such manner of study. For where it is said of singular learned men/ that no man is a free man except he be wise. For what is liberty? power and free choice to do what thou will. who than liveth as he will? but he that taketh right ways, and he that enjoyeth in honesty, to whom the way of living is considereth & provideth before/ which obeyeth the laws, not for dread, but followeth them and keepeth them, because he judgeth that to be most wholesome. which nothing saith, nothing doth, nothing to conclude thinketh, but with his good will and not coacte/ whose intentions all and singular, and all things that he goth about, cometh forth fro himself of free will and returneth the same way. Nor there is any thing that is more acceptable to him, than his own will and judgement. To whom also fortune (which is said to beyre most power) doth herself give place, As the wise poet said, Every man useth his own manners. Therefore this one thing chanceth unto a wise man only, that he doth nothing again his will/ nothing with heaviness/ nothing by compulsion. wherefore for as much as I must dispute by long circumstance/ that it is so/ notwithstanding the same is to be confessed & that briefly, that no man is free, except any man be so affectionate as is said before. Therefore all fools be bond men. Nor this is so contrary to the comen opinion and marvelous in ded●, but also in word. For philosopher's name not them bond men as ●●che which be take in war which been so made by a bond of their governors/ by any law civil. But if there be any bondage (as is the obedience of a faint an● coward stomach, lacking his own free will) who can deny th●● all light brained fellows, al●●●uetyse persons, all to conclude lewd unthrifts to be. And rude like as in a great household of servants some be more cleanly as they think themself/ if so be servants be servants to their own folly by like act, whom images, tables, whom silver plate/ whom jewels of Corinthus/ whose gorges buildings with curious workmanship doth delight and please. And we be they say chief rulers of the city, you be rulers of your servants But like as in a great household such as excercise these things, which scour & oil, which sweep and brush, which straw the chambers, keep a room of bondage not most honest. So in the city of Rome such as have give themself to the affections and desirous of such things afore said (as vile pleosures) occupy almost the vilest room of such servitute. I have made 
Here Tully taunts high Bragging parsons.  great battles (thou sayest) I have ruled great empires and provinces/ show thou than a stomach worthy to be praised. But thy spoil and robbery to be sold openly letteth thee, or some image that Policletus made. I marvel fro whence thou steel away, how did thou behave thyself after thy spoil and fraud gazing amazed/ and taking up an exclamation/ when I see this, I judge the a band man of all folly, and waunton touches. But than be not these things afore said comely and gorges? Let them be so, but we have tried eyes to discern such things/ but I pray ye let them be esteemed gorges and comely so that they entangle not wise men but let them be taken as poppettes & trifles that please children what judgeth thou if Lucius Minutius 
Lutius Mutius dysttroyed Corrynthus that it should not rebel again the Romans  should have seen any of these lascivious people (that brag themself to be chief rulers) what thinketh thou of Matellio of Corinthus, that full desirously handleth such jewels/ where as he the said Minutius despised Corinthus wholly. whither would Minutius esteem Matellio to be an excellent citesyn? or else a diligent servant of the court/ I would Marcus Curius were a life again or some of them in whose grandge in the country and house at home no gorgesse thing, no fresh ornament was beside themselves. And I would that he might behold some man that is set in high office and authority by the people/ catching and handling out of the fish pound Barbles & mullettes/ and taking great pleasure in the multitude of lampreys. would not Marcus Curius esteem that man so bond/ that he would judge that he were not worthy any roomth in a household/ whither or no/ is there bondage doubtful? which refuse no condition of bondage/ for the covetous mind that they have to money. The hope and trust of inheritance what unreasonable pain of bondage will he take upon him? what bekke of a rich old churl having no children will not a covetise wretch mark and watch? what so ever is said he speaks after the old churls pleasure, he doth after his pleasure, he flattereth, he sitteth by him if he be sykke/ he pleaseth the old churl. which of all these points belong to a gentleman? which of these touches (to conclude) do pertain but to a band man diligent to please? 
Here Tully toucheth ambitious parsons that be covetous of honour.  Now what is that inordinate covetise of honour? empire governance of princes? which seemeth to resemble more gentleness, or free heart. How hard and payfull a master is she/ how imperious & sharp a master is she? That thing compelled such men which extemed themself jolly fellows, to do service & to send privily by night time bribes to Cethegus 
Cethegus was one of the conspiracy of cattle  a man not most allowed/ & to come to him by night time and to entreat him/ also upon hands and feet to beseech him of favour. what bondage is there? if this may be esteemed a liberty. what shall we say? when the empire of covetise desires is gone, and another ruler and master dread is risen up of the conscience and remorse of evil deeds. How wretched and hard a master is bondage? A man must study to please young boys, which be somewhat at blab & liberal of tongue, and all that seem to know any thing they be dread as they were lords & governors, what authority hath a judge? with what dread doth he punish an evil doer, whither or no/ is not every dread a bondage? what than availed that oration of the very eloquent man Lucius Crassus? more full of eloquence than of wisdom (wherein he said) O ye noble senators deliver us Romans out of bondage, what bondage is this to so famous a man, and so noble a man? For all feebleness and weakness of heart, stopping cowardness and soon over cast is a bondage and villeyny. Suffer not us (said Crassus) to be in bondage to any man. He will by revenging be set in to liberty, no, what adjoineth he more? but to you universal to change your governor. He will be no gentleman or free man (where he saith) to whom you we may & are bound to do service. But we (because we be of a manly and an high stomakke and enuiront with virtue) say, we neither be bond nor may be in servitute. Thou Crassus say that thou may be in servitute for because thou may Thou can not say thou art bond For no man is bound to restore any thing/ but that is shameful not to restore. 
Here Tully inveyethe again Anthony.  But this have I said hitherto again Crassus, let him look upon this matter how he may be an emperor. where as reason and truth in deed convinceth him that he is no gentle man nor free hearted man.   

¶ That a wise man only is rich.  
WHat meaneth this proud 
This paradox is again Crassus'  brag and this boast that thou useth in speaking of thy great Sums of money? Art thou only rich? Oh good lord? Should not I reiose that I have hard & learned some what? Art thou only rich? what if thou be not rich? what if thou be poor? For whom shall we take by our knowledge to be a rich man or in what man shall we set this word rich? I think in that man/ which hath so great possessions/ that he is well content to life like a gentleman/ which look for no more, no thing desireth more, nothing more wisheth for, Thine own mind must judge the rich, not the saying of men, nor thy possessions and that he thinketh that he lakethe nothing/ and careth for no more, and that is satisfied & is content with such money as he hath, I grant that he is rich, Or eyes if for covetise mind of money/ thou thinks that there is no evil gains where as no honest man may be in this order/ if thou daily do fraud/ deceive/ ask make false promises takes away by violens/ if thou rob thy fellows/ if thou spoil the comen treasury/ if thou desire to have the legacies of thy friends by testament / or if thou desire not them and steal thyself privily in to there testaments/ whether be these signs of a rich man? or of a needy beggar? The mind of a man/ and not his coffer is wont to be called rich, though it be full of money, As long as I shall see the to be insatiable I will never count the a rychen man, For after the quality of a man's mind men judge the measure of riches. How much is sufficient for any man. if a man have a daughter to be married he hath need of money to give with her/ if he have two he hath need of more money/ if more, he hath more need. if he have thirty daughters as men say that Danaus' king of Argos had: so many dowers require a great sum of money. For look how much a man hath need of/ and to that sum that measure of riches (as I said before) is esteemed. Therefore he that hath not many daughters but innumerable covetise desires/ which in short space may consume very great riches. when shall I call him a rich man? where as he feeleth himself to be a needy beggar. Many herd of the when thou said, that no man is rich except that man which is able to maintain an army of his own lands, and fruits. which thing the Romans 
Here Tully inveigheth against Crassus for his insatiable covetise of riches.  of so great customs and revenues now this long time is scantly able to attain unto. Therefore in this purpose thou shall never be a rich man/ before the time that so much proventes issue out of thy possessions/ so that thou may be able to maintain thereby vi legyons'/ also great wings of horse men or foot men. Therefore now thou confesseth that thou act not rich, which lacketh so much to accomplish that thing that thou desires. Therefore thou never took obscurely but manifestly this thy poverty and rather thy necessity and beggarly degree. 
Here he calleth Crassus a beggar.  For like as we judge that they which get gains by honest manner in making of merchandise/ in setting & letting out workmen for hoyre & money in taking to farm customs & tolls/ hath need of gains. So he that seeth at home at thy house the resort of suitors and judges accompanied together/ he that seeth these wrong doers/ and such that be guilt full of money labouring (thou being their patron) to corrupt the true judgement by bribes, which seeth thy compactions for tuition in their causes diminished by reason of thy promise not kept/ he that seeth thy compactions in elections of such men that labour to be in office to be likewise withdrawn, for lack of thy promise not kept/ which seeth the sending forth of such as thou haste made fremen/ to other countries to occupy usury/ to poll and shave provinces and countries by pillage. That seeth expulsion of thy neighbours ou● their habitations/ which see thy robbery in the countries about/ which seeth thy famylyarite with thy vile bond men and free men/ with thy clientes, & all for money. which see thy lands and possessions stand desolate, by reason of thy pillage & expulsion of tenants/ which the bannyshment of rich men, which seeth the murder of free holder's/ which remembreth that harrost and spoil in the time of Silla/ which seeth the forged testaments/ which remembreth that all thing was to be sold with the for money/ as muster of men, none accept without money decree and sentence made by the senate/ the credence give by an other man/ like wise sentence give by him/ causes judicial, letting no man in at his durres except he brought somewhat/ his voice in persuading for any man/ his silens forbearing to speak again any man without money. who would not judge but he would confess that he had need of gains ● who would repute at any time that he is rich, which hath need of gathering and gains? For the fruit of riches is in pleynteth. The satisfying of a man's mind showeth pleynteth and abundance of goods which thou by reason thou can not attain shall never be rich/ because thou dispraises my poor substance, and rightfully (for it is but mean after the opinion of the comen people/ and after thine opinion no substauns and after mine little) of myself I will not speak/ I w●ll speak of thee/ if the matter be put to my judgement and estimation/ whither in conclusion whither I shall esteem more the money of Pyrrhus which he gave to Fabricus/ or the continents of Fabricus, which forsook the said money? whither I shall esteem more the gold of the Samnetes; or the unsuer of Marius Curius? whither the inheritance of Lucius Paulus, or the liberality of African which gave unto his brother Ostintus Marimus his part of enheritans. Surely these that be better members of singular virtues/ be more to be esteemed than they that be members of money. Than who doubteth, if so be the more a man have in his possession; the more rich he is to be esteemed. But riches is in virtue/ for no possession no aboundans of gold & silver/ is to be counted more of valours than virtue. O ye gods immortal, men know not how great a gain or profit is for a man to be a sparer and a saver? For now I will come to sumptuous spenders/ I let pass this great geyner Crassus'/ he receiveth of his annual rents vi C. sesterce which is xviii C.li I but an hundredth of mine he hath, that maketh the roofs of his house guilt in his manner places/ & the flowers or pavimentes of marble and that covets to have glorious images, tables curiously depicte household stuff and apparel out of measure/ hath but small substans to expend for his own use/ nor after his increase of profit. Of my poor revenues/ the expenses/ that I made for th'intent of lucre/ take away yet some overplus shall remain, Than whedre is more rich he that lacketh or he that hath sufficient with the overplus? he that is needy or he that hath abundance? whether is richer he? that the more possessions that he hath/ the more it requireth to defend itself? or eyes he whose possession doth bear itself? But wherefore do I speak of myself? which am troubled somewhat with the misery of the evil manners of this time? ey peradventure with the error & blindness of this wretched world, Marcus Manlius whom our fathers might remember/ lest we should speak always of Curins & Luscinius / was a poor man at the last, For he had a place in Carinis, & a parcel of ground in Labicano. Therefore we be rich which have more, would to god we were so in deed, But the measure and quantity of money/ is determined or taken not by estimation of riches but by meat and drink and apparel/ it is a gain and profit/ not to be covetise of money/ no● to a great occupier in buying and selling/ A man to be content with his own goods and such as he hath/ is the greatest and the most sure riches for though these crafty and subtle praisers/ do praise meadous/ and certain grounds at a great price/ because/ as a man will say/ there can no hurt be done to this manner of possessions, how great a price shall we esteem virtue to be worth? which neither can be violently take from us, nor be privily stoolne, nor is lost by wreck upon the see, nor by fire, nor is changed by mutation of troubles tempest, nor of time, with the which they that be endued, they only be rich For they only do possede goods fruitful, and everlasting, and they only, which thing is appropered to riches, be content with that goods which they have they Jude it sufficient that they have, they covet no thing, they need nothing, they feel no lack, they require nothing, But naughty and nygarde parsons, which have possessions and riches uncertain, and standing in casual chance, and always covet more, nor there is any of them found which was content with that substance that they had, or to be externed not only no wealthy and rich men, But rather needy & poor beggars.   
Finis.   

¶ Thus endeth the Paradox of Marcus Tullius Cicero/ lately translated out of the Latin tongue in to english, And newly imprinted, at London in shouth work by johan Redman, For Robert Redman,  
¶ Come Privilegio.