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. XXIIII.

HE deceiueth himselfe, whosoeuer thinketh that it is an easie matter to giue; This thing hath great difficultie in it, if so bee it be giuen with iudgement, not scattered by aduenture or rashly. I gaine the heart of such a man, I restore vnto an other, I succour this man, I take pittie on that man; I furnish such a one, because hee deserueth to be warranted from pouertie, and to bee no more busi••d in seeking his fortune. To som•• I will not giue although hee want; because, although I should giue yet will he still be needie. To some will I offer, and other some will I presse to take, I cannot be negligent in this thing, I neuer oblige so many vnto my profit as when I giue. What saiest thou, dost thou giue to receiue againe? Yea, to the end I may not loose; yet must the gift that is giuen be in such hands whence it may not be redemaunded, it may be restored. Let a benefit bee be∣stowed like a treasure that is deepely hidden, which thou wilt not digge vp, ex∣cept thou hast neede of it. What? hath not a rich mans house abundant matter to doe good? For who would tie liberality only to Citizens and men of accompt? Nature commandeth vs to doe good vnto men, whether they be slaues or free-men, whether they be naturally bred, or by manumission freed of in just liber∣tie or giuen amongst friends. What is that to the matter? Wheresoeuer a man is, there is a place of benefit. The wise man likewise may spred his money in his owne house, and exercise liberalitie, which is not so called, because it is giuen to free-men, but because it proceedeth from a free minde. This liberalitie of a wise man, is neuer employed vpon filthy and vnworthy persons, neither is it euer so wearied•• but that as often as he findeth out a worthy receiuer, it floweth abundantly, you are not therfore to giue a sinister interpretation, to those things that are spoken honestly, manfully, and stoutly, by those that are louers of Wis∣dome. But consider this first of all•• that there is a difference betwixt him that is studious of wisdom, and him that is wise & hath gotten wisdome. He that hath

wisdome will say vnto thee, I speake iustly, yet am I entangled with many vices. You are not to require of mee a life that is euery way correspondent to my words, whereas I endeuour as much as I may to make and forme my selfe, and addresse my selfe according to an excellent patterne. If I proceede as well a•• I haue intended, require this of me, that my deedes may bee answerable to my wordes. But he that hath attained the fulnesse of wisdome, will deale other∣wise with thee, and will say. First of all thou art not to permit thy selfe to giue sentence of thy be••ters; for now already (which is the argument that I am in the right way) I haue gotten thus farre as to displease euill men. But to let thee know, that I enuy no mortall man, heare what I promise thee, and how much I estimate euery thing. I deny that riches are good, for if they were, they should make good men: but now since that which is found amongst euill men, cannot bee called good, I deny them this name, yet confesse I that they are to be had, that they are profitable, and bring great commodities.

Notes

• Of the vs•• of Goods in regard of the diuers re∣lief of our neigh∣bours, and how we ought to giue.