The workes of Lucius Annæus Seneca, both morrall and naturall Containing, 1. His bookes of benefites. 2. His epistles. 3. His booke of prouidence. 4. Three bookes of anger. 5. Two bookes of clemencie. 6. His booke of a blessed life. 7. His booke of the tranquilitie of the minde. 8. His booke of the constancie of a wiseman. 9. His booke of the shortnesse of life. 10. Two bookes of consolation to Martia. 11. Three bookes of consolation to Heluia. 12. His booke of consolation to Polibius. 13. His seuen bookes of naturall questions. Translated by Tho. Lodge, D. in Physicke.

CHAP. IIII.

WE haue, as I suppose, sufficiently debated vpon this part, whither it were a dishonour to be ouer-come in benefiting. Which whoso∣euer draweth in question, hee knoweth that men are not wont to giue themselues benefits; for it had beene manifest that it is no shame for a man to be vanquished by himselfe. Notwithstanding amongst some Stoicks, this also is brought in question, whether a man may giue himselfe a benefit, and whether he ought to yeeld himselfe thanks? The causes why this matter seemed to bee disputable, were these that follow: Wee are wont to say, I thanke my selfe, and I can complaine of no man but my selfe, I am angrie with my selfe, and I will be reuenged of my selfe, and I hate my selfe, and many other such things besides, whereby euery one speaketh of himselfe, as if it were of an other. If (saith he) I can hurt my selfe, wherefore can I not benefit my selfe likewise? Besides, if those kindnesses which I haue bestowed vpon an other, should be called benefits, why should they not retaine the same name, if they were imployed on my selfe? Had I receiued them of an other, I should owe the same, why then had I giuen them to my selfe, should I not owe them to my selfe? why should I be vngratefull to my selfe? whereas it is no lesse dishonora∣ble and dishonest for me, then to be niggardly to my selfe, then to be cruell and tyrannous toward my selfe, and neglectfull of my selfe? As infamous is the band of anothers beautie, as shee that setteth her owne to sale: wee reprehend a flatterer, and an applauder of other mens sayings, and such a one as is alwaies readie to yeeld a false lustre and laud to euery thing: So likewise is he most iust∣ly reprehended that pleaseth himselfe, admireth himselfe, and (if I may say so) flattereth himselfe. Vices are not onely hatefull, when they sinne abroade, but when they are retorted vpon themselues. Whom wilt thou more admire then him that gouerneth himselfe, and that alwaies carrieth in his hands the bridle of his owne motions and affections? It is more easie to gouerne Barbari∣ans,

and such as are impatient of forraine gouernement, then to contayne a mans minde: and make it subiect to it selfe. Plat•• (saith hee) thanketh Socrates because he taught him. Why should not Socrates thanke himselfe for teaching himselfe? Marcus Cato saith: That which thou wantest, borrow of thy selfe. Why can I not giue it my selfe, if I can lend it my selfe? There are innumerable things wherein custome of discourse diuideth vs from our selues. We are wont to say, Let thou me alone, I will speake with my selfe, and I will pull my selfe by the eare: Which if they bee true, euen as any man ought to bee angrie with himselfe, so ought he to thanke himselfe: as he may rebuke himselfe, so may he praise him∣selfe: as he may harme himselfe, so may he profit himselfe. An iniurie and a be∣nefit are contraries: if we say of any man, he hath wronged himselfe, wee may likewise say, he hath done himselfe a good turne.