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. V.

* 1.1LEt vs adde now, how for the good of all men, euery one of the better sort (if I may so speake it) beare armes and performe acti∣ons. This is the purpose of God to make it knowne vnto a wise man, that those things which the common people long after, and which they are afraid of, are neither good nor euill. And they shall appeare to be good: if he bestow them on none but good men, and to be ••uill, if he hath reserued them only for euill men. Blindnesse were detestable, if no man should lose his eyes except they were pulled out. Let therefore * 1.2 Ap∣pius and Metellus want their sight, and be miserable herein. Riches are not the true good, and therefore let Ellius the baud enioy them in such sort, as they who haue giuen him money in the Temples, may see it in the Brothel-house. God can by no better meanes traduce those things, which we so much couet, then in bestowing them on men most infamous, and detayning them from men most vertuous. But it is an iniust thing, that a good man should be weakened, hanged vp, or imprisoned, and that euill men should walke, with whole, healthfull, and effeminate bodies. What then? Is it not an vnreasonable matter, that valiant men should take armes, should watch in the trenches, and hauing their wounds but newly bound vp, should maintaine the breach, whilest lasciuious men, and such as professe wanton lust, sleepe securely in the Citie? What then? Is it not a most shamefull matter, that the most noblest Virgins should be awakened at mid-night to celebrate the sacred ceremonies, and that harlets should enioy their quiet sleepes? Labour summoneth the best. The Senate oft-times is all day long in counsell, when at that time the basest companions whatsoeuer, ei∣ther take their pastimes in the fields, or lie hidden in an Ale-house, or lose their time in chatting amongst their companions. The like is done in this great Common-weale of the world, good men must labour, they employ their time, and are e••ployed by others, and are not enforcedly drawne by Fortune, but they follow her, and walke by her, step by step, and had they knowne it, they had out••••ript her. And I remember likewise, that I haue heard this manly speech of Demetrius that worthy fellow: In this one thing, O immortall gods, I can complaine of you, that you haue not made knowne vnto me what your will was. For of my selfe I had first of all come vnto these things, to which being now called, I present my selfe. Will you take my children from me? I haue brought them vp to that end. Will you haue a part of my bodie? Take it to you. I promise no great matter, I will suddenly leaue all. Will you haue my spirit? Why not? I will not deferre to restore that vnto you, which you haue bestowed vpon me. I will willingly satisfie whatsoeuer you request. * 1.3 What is it then? I had rather present it you then deliuer it vnto you. What need had you to take away the same, you might haue commanded it, neither now shall you take it away, be∣cause nothing is taken away, but that which is taken from him that detaineth the same. I am not compelled, I suffer nothing vnwillingly; neither doe I serue God but assent vnto him, and so much the rather, because I know that all things h••ppen by an eternall and vnchangeable ordinance of God. Destinie leadeth vs, and the first honor of euery mans birth hath gouerned all the rest of his life. One cause dependeth vpon another, and the long order of things draweth with it all that which is done in publike or in priuate. There∣fore is each thing to be endured constantly, because all things fall not out as

we * 1.4 imagine, but come. Long since it was decreed, whereat thou shouldest ioy or sorrow, and although euery mans life seemeth to be distinguished in dif∣ferent and great varietie, yet notwithstanding all commeth to one point, we haue receiued those things which will decay, and we our selues must die. Why are we so displeased? Whence groweth our complaint? We are ordained here∣unto. Let Nature vse our bodies how shee list. Let vs merrily and constantly thinke thus, that we lose nothing of our owne. * 1.5 What is that which is proper and bes••eming in a good man? to commit himselfe to the hands of Destinie. It is a great solace to be carried away with the whole world. Whatsoeuer it be that hath commanded vs to liue thus, and to die thus, by the same necessitie ti∣eth the gods. An irreuocable course carrieth away together both humane and diuine things. The same Creator and Gouernour of all things hath written the Fates, and he himselfe followeth that which he hath written, he hath once commanded, and alwayes obeyeth. Why therefore was God so vniust in di∣stributing Fate, that to good men he ascribed pouertie, wounds, and cruell death? The work-master cannot change his matter, it is subiect to suffer this Some things there are that cannot be separated from other things, they cleaue one vnto another, and are indiuisible. The spirits that are weake, or like to grow dull, or to fall into a watch fulnesse like vnto sleepe, are framed of slow elements. To frame a man that should make himselfe spoken of there needeth a stronger Fate. His iourney must be no ordinar••e way. He must trauell high and low, he must haue stormes, and must gouerne his ship in a swolne sea; he must shape his course against Fortune. Hee shall haue many hard and dangerous accidents to confront him, but such as he himselfe may smooth and make plaine. Fire trieth gold, and aduersitie valiant men. Behold how high vertue should ascend, and thou shalt know that she must not goe in securitie.

The first which with vnwearied steeds I clime, Is such a iourney, that their ceaselesse toyle Can scarcely reach before the morrowes prime, The next is highest heau'n, from whence the soyle And spacious seas, I see with dreadfull eye And fearefull heart, the next whereto I hie, Is steepe, and pro••e, and craues a cunning guide, An•• then doth THETIS shake her selfe for dread, Lest headlong I should fall and downward glide, And burie in her waues my golden head.

When the generous yong man had heard these things, I like, saith he, the way, and will attempt it. Is it such a matter to shape so faire a course, and to fall after∣wards? The father notwithstanding desisted not to terrifie his too forward minde thus:

And that thou mayst continue in the way, Be carefullest thy posting Steeds doe stray, Yet shalt thou passe by Taurus who will bend His hornes to crosse thee, whither thou dost tend, Th' AEnomian Archer, and the Lion sell Shall stay thy course, and fright thee where they dwell.

After this he saith, Coople thy granted team••. I am animated by these things, wherewith thou thinkest to affright me. I am resolued to stand there, where the Sunne it selfe shall tremble. It is the part of a base and recreant minde to trauell in securitie•• Vertue alwayes climeth hard and difficult pathes.

Notes

• * 1.1

  For the ••ourth prin••ipall consi∣deration, h••e sheweth that the vertuous are af∣flicted, f••r the good and instru∣ction of all men.
• * 1.2

  The one of these by ••irname was called blind, and ••h•• other lost his eyes by ••ire.
• * 1.3

  A 〈◊〉〈◊〉 of 〈◊〉〈◊〉 St••••k••s ••ou∣••••••ng 〈…〉〈…〉 Reader 〈…〉〈…〉 to S Augustine in 〈…〉〈…〉 De C••••••tate 〈◊〉〈◊〉, and fifth Chapter, and o¦ther•• that 〈◊〉〈◊〉 written after 〈◊〉〈◊〉.
• * 1.4

  That is, things happen not by chance, but are made and ••ome by an immuta∣ble decree.
• * 1.5

  To answere this obiect on, be relieth on the Paradox of the Stoickes, who tie the first cause which is God, to secondarie cau∣ses, whereas Christian Phylo∣sophy teacheth vs the contrarie, and himselfe hereafter•• hath sufficiently an∣swered hereunto.