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.

The Argument of IVSTVS LIPSIVS.

I Place these Bookes amongst the last of his Philosophie, although they haue beene planted in the forefront. But so it is if you consider the time; They were all together written vnder Nero after Claudius death. A certaine argument whereof is, in that in the end of his first Booke hee writes very contemptibly of Claudius, and traduceth his slight iudgement: which hee would not haue done had he beene liuing. The Bookes are good; but in faith confused in order and the handling; which a man though circumspect shall hardly expedite: yet will we doe our best. The first Booke beginneth with a complaint of Ingratitude which is vsuall, and yet greatest amongst vices. Therefore saith hee, That he will write of Benefits what their force and propertie is. This handleth he vntill the fift Chapter. Then defineth hee, that a Benefite consisteth not in the matter, but the mind of him that bestoweth it, and hath his weight from him: He diduceth it by ex∣amples and arguments vntill the eleuenth Chapter. There proposeth he two members to be intreated of. What Benefits are to be giuen; And how: The first he performeth in the end of the Booke; the other he deferreth till the Booke following.

CHAP. I.

AMongst the many and manifold errors of such as both rashly and inconsiderately leade their liues,* 1.1 there is nothing for the most part (most worthy Liberalis,) that in my iudgement is more hurt∣full; than that we neither know how to bestow, or how to receiue Benefits. For it consequent∣ly followeth, that being badly lent, they are worse satisfied, and being vn-restored, are too lately complained of; for euen then when they were giuen, euen then were they lost: neither is it to be wondred at, that amongst so many and mightie vices there is no one more frequent than that of Ingratitude. For this in my iudgment proceedeth from diuers causes. The first is, because we make not choice of such (on whom we are to bestow our benefites) as are worthy to par∣take them; but being to take bonds of any man, we diligently inquire after his lands and moueables: we sow not our seeds in a fruitles and barren ground, and yet without any election we rather betray, than bestow our benefits. Neither can I easily expresse, whether it be more dishonest to deny, or redemand a bene∣fit. For such is the nature of this debt, that so much is to be receiued therof, as is

willingly repaied: but neither to wil, nor to be able to perform a mans promise, is most loathsome,* 1.2 in this respect, because to discharge a mans credit, the mind sufficeth, though the means be deficient: For he restoreth a benefit that wil∣lingly oweth the same. But if there be a fault in them who are ingratefull euen in confession of a fauour, there is also some defect in vs. By experience wee ••inde many vngratefull, and make more; because some-whiles we are grieuous vpbraiders and exactors: other-whiles full of lenitie in our liberalitie, and such that as soone as we haue lent, repent vs of the deed doing: other-whiles com∣plaining of mens faint correspondence, & accusing them of som fault & offence they do vnto vs, how little soeuer it be. Thus corrupt we all thankesgiuing and remuneration, not only after we haue giuen our benefit, but whilest we are in giuing of it. For which of vs was content either lightly, or at one time to be re∣quired?* 1.3 which of vs (when he but suspected that something would be deman∣ded at his hands) hath not disdainefully frowned, or turned away his face, or pretended some busines, and by long discourses, and purposely-produced speech without head or foot, forestalled the occasion of demanding a fauour, and by diuers subtill deuises deluded hasty necessities, but being cunnngly in∣countred in such sort as he must needly answer, hath not either deferred (that is) fearefully denied, or promised but difficultly, but with bended browes, and strained and reprochfull words? But no man willingly oweth that, which he receiued not voluntarily, but extorted violently. Can any man be thankefull vnto him, who proudely either reprocheth a benefite, or wrathfully flung it to him,* 1.4 or (being ouer-wear••ed) gaue it him to the end to auoyde his further trouble? He is deceiued whosoeuer hopeth to haue a satisfaction at his hands, whom hee hath dulled with delay, or tortured with expectation. A benefit is acknowledged according to the intent wherewith it is giuen; and therefore we ought not to giue negligently. For euery one is indebted to himselfe, for that which he receiueth of a neglectfull debtor. Neither must there be flackenesse in our liberalitie, because whereas in all offices the will of the giuer is highly esteemed, he that hath bin slow in benefiting, hath beene long time vnwilling. Neither ought we to bestow our benefits contumeliously; for whereas by na∣ture it is so prouided that iniuries leaue a more deepe impression in our minds, than good deserts: and the last are sodainly forgotten, where the first are con∣tinually reserued in memorie, what expecteth he who offendeth, whilest he ob∣ligeth an other? His satisfaction and gratuitie is sufficient if any man doe but pardon his benefit.* 1.5 Neither is there any cause why the multitude of vngrate∣full men should make vs slower to deserue well: For first of all, (as I said) we increase the same: Furthermore, neither are the immortall Gods deterred from their plentifull and ceaslesse bounty: notwithstanding the sacrilegious & neg∣lectfull behauiors of men. They vse their nature, and infuse their bounty on all things, yea euen on those amongst the rest, that vse the worst interpretation of their benefits & largesse. Let vs follow these as our guides, (as farre as our hu∣mane frailtie wil permit vs) let vs giue benefits, not lend on vsurie. That man is worthy to be deceiued•• who thought vpon requital when he presented his cur∣tesie. But it was ill imployed.* 1.6 Both our children and wiues haue deceiued our hopes, yet do we both bring vp the one, and marry the other: and so obstinate are we against experiments, that being ouercome in war, & shipwrackt by sea, we giue ouer neither: How much more becommeth it vs to be constant in gi∣uing benefits? which, whosoeuer giueth not, because hee hath not receiued, gaue that he might receiue, & makes the cause of the vngratful receiuer iustifi∣able,

to whom in that sort at length it is absurd not to repay, although hee hath power. How many are vnworthie the light, and yet the day riseth to them? How many complaine that they are borne? Yet nature increaseth mankinde, and suffereth those to enioy life, who loathe to possesse it. This is the propertie both of a great and good minde, not to follow the fruit of Be∣nefits, but the benefits themselues, and after the euill to search likewise some good. What bountie were in this, to profit many, if no man were deceiued? Now is it a Vertue to giue benefits,* 1.7 whereof there is no hope of recompence againe, and of which the fruit is alreadie receiued by a worthie man. So farre should this thing bee from deceiuing vs, or making vs flow to performe so worthie a thing, that although my hope were vtterly cut off for euer fin∣ding a gratefull man, yet had I rather bee exempted from receiuing bene∣fits from any man, than not to bestow them. Because that hee which giueth not, is more faultie than hee which is vngratefull. I will speake what I thinke: hee that requiteth not a fauour done him, sinneth more; hee that giueth not, sooner.

CHAP. II.

If thou profusely wilt thy goods bestow* 1.8 On euery vulgar Person thou doest know, Full many fauours must thou needly lose, That one at length thou iustly maist dispose.

IN the former Verse thou maiest iustly reprehend both these two clauses; for neither must our benefits bee profusedly lauished on euery man,* 1.9 neither can the prodigalitie and largesse of any thing bee honest: especially that of benefits. For if thou giuest them without iudgement and discretion, they cease to bee bene∣fits, and admit any other name whatsoeuer you will giue them. The sense fol∣lowing is wonderfull, which repaireth the indemnities of many benefits ill im∣ploied and lost, with one well bestowed. See, I pray you, whether this bee not more true, and more correspondent to the greatnesse of a Benefactor, to exhort him to giue, although hee were assured that hee should imploy no one gift well: For that is false. That many thinges are to bee lost,* 1.10 because nothing is lost; the reason is for that hee who looseth, had numbred it alreadie amongst his desperate debts. The respect and manner in imploying good deedes is sim∣ple and plaine, they are only deliuered out; if any one to whom they are trusted restore any thing, it is gained, if no man yeeld satisfaction, there is nothing lost: I lent the same to the only intent to giue it. No man registreth his good deeds in his booke of debtors. Neither is there any exacting Vsurer (how extreme) soeuer hee bee) that punctually impleadeth his debter on the day and houre of his paiment. An honourable Benefactor neuer thinketh on the good turne he doeth,* 1.11 except hee that hath receiued the same, refresh the memorie thereof by repaying him: Because otherwise it ceaseth to bee a benefit, and becom∣meth a debt. To bestow a fauour in hope to receiue an other, is a con∣temptible and base vsurie. How badly soeuer thy former fauours haue fallen

out, yet perseuer thou in bestowing vpon others. They are best hoarded in the handes of the vngratefull, whom either shame, or occasion, or imitation, may at length fashion to bee gratefull. Perseuer continually, and cease not to bee bountifull: Accomplish that good worke which thou hast begunne, and per∣forme the dutie of a good man. Releeue this man with thy goodes, an other with thy credit, that man by thy fauour, this with thy good counsailes, and holsome precepts.

CHAP. III.

WIld Beasts (yea euen they that are most sauadge) acknowledge the good that is done vnto them. Neither is there a••y liuing creature so vntamed and vntractable, that with gentle handling, and care∣full nourishing, is not made gentle and familiar. Such as haue the keeping and charge of the Lyons, may muffle and handle them without harme or danger.* 1.12 Meat so much humbleth the fiercenesse and haugh∣tie courage of Elephants, that they refuse no seruile and base burthens. Final∣ly, all these brute beasts, so deficient in vnderstanding, and esteeme of the bene∣fites they receiue, at length are tamed and made humble by the frequent and daily accesse of the same. Is he vngratefull for one good turne? happily he will acknowledge a second. Ha••h he forgotten two? the third may perhaps bring him to remembrance of all the rest: Hee looseth the good that hee doth, that beleeueth that hee hath ouer-quickly lost the same. But hee that per∣seuereth in well-doing, and redoubleth his benefits one vpon the necke of the other, exhorteth an acknowledgement from the most obdurate and forgetfullest rec••iuer. Hee dare not lift vp his eyes against many good turnes. Whither so euer hee turneth himselfe in se••king to betray his owne memorie, there let him see thee beleager him on euery side by thy boun∣tie: The force and properties whereof I will discouer vnto thee, if first of all thou giue mee licence to expalliate in a word or two, and to touch cer∣taine thinges impertinent to this matter. Why is it that the Ancients haue fained that there are three * 1.13 Graces, that they are Sisters, hauing their handes in handes? and why are they pictured laughing, yong, and tender in yeares, Virgins, attired in loose garments, cleare and transparent? To this some answere, That there ought to bee three, because the one of them representeth him that Bestoweth; the other, him that Receiueth; the other, him that gratifieth and remunerateth the Benefit. Others say, that there are three kindes of benefites, the one of those who bestow the same, the other of those that restore the same, and the third of those that receiue, and therewith∣all requite good turnes. Of these thinges iudge as thou pleasest, the knowledge hereof full little profiteth vs. What meaneth this dance of theirs, in which hand in hand they trip it alwaies in a round? To this intent it is, Because the order and processe of benefits (that passe through their handes that giue the same) is such, that they returne againe to the giuer, and should wholly loose the grace of all which they should effect, if euer they should bee interrupted: contrariwise, that they alwaies retaine their beautie, when they are vnited and hand-fasted together, and when they are restored and acknowledged in their time. Therefore paint they them laughing, Because the countenances of those

that will deserue well at any mans handes, should be smiling and pleasant, such as theirs is, who are wont to giue or receiue benefits. They paint them yong, because the memorie of benefits should not waxe old. They faine them Vir∣gins; because they are incorruptible, sincere, holy, and profitable vnto all men; Their garments shining,* 1.14 and transparent, because good works would be seene. Let him that will admire this miracle, inuented by the f••bulous Grecians; let him, that list, maintaine that they are necessarie and profitable: yet is there no man that will iustifie, that the names which Hesiodus hath giuen them are any waies pertinent to this fable, or that purpose; or that knoweth why hee termed the eldest of them Aglaia•• the second Euphrosine; and the third Thalia. Each one hath thought good to wrest the interpretation of these wordes according to his owne phantasie, and hath laboured to fashion them, and conforme them to some congruencie of reason. Notwithstanding Hesiodus hath giuen these yong Maidens that name, which was best liking to his humour. Homer also changed one of their names, and called her Pasithae, and saith, that shee was mar∣ried and espoused to a husband, to the end thou shouldest know that they were no Virgins. I will finde you out an other Poet that describeth them girt, and apparrelled in thicke and grosse robes. Mercurie also is painted by them; not for that deuise and good discourse giueth any lustre or esteeme to benefits, but be∣cause it so pleased the painter to describe them. Chrisippus likewise (whose vnder∣standing is so sharp and subtile, and that searcheth and soundeth the very depth and secret of matters, he that pretendeth to speake of good customes, and con∣formeth his stile to euery mans vnderstanding) farceth his whole booke with these follies, in so much as he speaketh very little of the manner of giuing, recei∣uing, or restoring benefits, in such sort as he mixeth not his fables amidst his dis∣course, but rather mixeth his discourse amidst his fables. For, besides these thinges which Hecaton hath written, Chrisippus maintaineth,* 1.15 That the three Graces are the Daughters of Iupiter and Eurimone, somewhat yonger, but fairer than the Houres, for which cause they were giuen for companions to the God∣desse Venus. Chrisippus likewise maketh a mysterie of the name of the Mother of these Graces, saying; That for this occasion shee was called Eurimone (which in Greeke signifieth a good patrimonie) because it is the propertie of a great and ample patrimonie to know well how to employ and bestow benefits; as if it were a matter of custome to giue the name of Mother after that shee had chil∣dren; or as if the Poets assigned the true name of all thinges whereof they in∣treated.* 1.16 For euen as the Nomen-Clators or Beadles (whose office it is to relate their names that ought to bee solicited to purchase some dignitie) sometimes make vse of their boldnesse, in stead of their memorie, and forgetting the proper names of such as they should certifie, forge an other according to their owne phantasie: So Poets thinke it not pertinent to the matter to speake truth, but either compelled by necessitie, or surprised with affection of consonancie, com∣mand each thing to be termed by that name that best beseemeth the harmonie and cadencie of their Verses. Neither are they to bee blamed herein, because they enlarge the matter with some new deuice of their owne: for the first Poet that shall speake of them,* 1.17 will giue them what name he pleaseth. And to proue this to be true, behold this name of Thalia (whereof principally all of them make mention) which in Hesiodus is one of the three Graces, and in Homer one of the nine Muses.

CHAP. IIII.

BVt least I should seeme to incurre the same fault my selfe, which I reprehend in others, I will relinquish all th••se thinges, which are so far from the matter, that they no waies concerne the same; I only pray thee to defend my cause, if any man shall taxe and re∣prehend me for this,* 1.18 that among the rest I haue not spared to reproue Chrisippus, being a man so great, (but yet a Grecian) whose vnderstan∣ding is so acute and subtile, that it oftentimes confoundeth and puzleth it selfe: for euen then when he seemeth to aime at the best, and to affect any thing: hee only pricketh, but pierceth not; toucheth, but teacheth not. And what subtiltie or sharpnesse, I pray you, is herein? Of benefits then we are to intreat, and to set downe an order and direction in this vertue, which chiefly concerneth humane societie: we are to prefixe and set downe a law of liuing, least inconsiderate faci∣litie in giuing, grow in fauour vnder the colour of benignitie; least this obser∣uation, whilest it temperateth liberalitie, (which must neither be defectiue nor superfluous) restraine the same wholly. Men are to bee taught to receiue with thankefulnesse, and to restore with the same correspondence, and to procure (in regard of those that oblige them with any benefit) not only to be equall with them in will, but to ouer-come them with greater gratuitie: because that hee who is obliged to acknowledge a good turne, requiteth not the same, except his remuneration exceede the giuers merit. These are to be taught to impute nothing; they to owe more; the one not to vpbraid•• the other more and more to acknowledge. To this most honest contention of ouercomming one benefit by an other so doth Chrisippus exhort vs,* 1.19 that he saith, that it is to bee feared, least because the Graces are the Daughters of Iupiter, it be reputed sacriledge to grow vnthankefull for good turnes, and iniurie be thereby offered to so amiable Damosels.

Teach thou mee somewhat that may make mee more ••orward to doe good vnto all men, and more thankefull vnto those that haue done mee good offices. Tell vs something whereby the will of those that oblige by their bountie, and of those who are obliged, are answerable, and made competent: so as the bene∣factors keepe no account or memorie of their good deedes, and those that shall receiue the same, put them not in obliuion, but perpetually remember them. And let vs leaue these follies and toies to Poets, whose proiect is to delight the eare, and to inuent a pleasing fable. But they that will heale mens disfigured and vicious minds, that serue to maintaine faith in humane things, and desire to engraue the memorie of good turnes in the hearts of men; Let them speake se∣riously, and imploy their vtmost forces: except thou happily thinke that it is possible by a slight and fabulous discourse, and by old wiues tales, that a thing so pernicious, and so much abhominable in the world, (as is the generall aboli∣tion of debts, and an acquittance of all good deedes) may be prohibited.

CHAP. V.

* 1.20BVt as I insist not on those thinges which are of small importance, so is it likewise necessarie that I indeuour my selfe to make this well knowne, that first of all wee ought to learne how much wee are obliged, when wee haue receiued a benefit. One man ac∣knowledgeth himselfe indebted for the money hee hath recei∣ued,

another for a Consulate,* 1.21 another for the office of Priesthood, another for the gouernment of a Prouince•• yet no one of these things is properly a benefit, but onely the marke and signe of a benefit or merit. A benefit cannot be tou∣ched by the hand, but is carried in the heart.

There is much difference betwixt the matter of bounty and bounty it selfe: For this cause neither gold nor siluer, (nor any other thing we receiue at our friends hands) is the true and re••ll benefite,* 1.22 except his will onely that bestow∣eth the same. The rude and ignorant sort obserue only that which is seene by the eies, or thrust into the hands, or which is deliuered them, or they possesse; and contrariwise, they make litle account of that which in realitie of truth they ought most to prise & praise also. These things which we possesse, these things which we see, and wherein our couetousnes is so engaged, are fraile and incer∣taine: & either fortune, or iniustice can take them from vs: but a benefit remai∣neth, although the matter wherby it is made manifest, be lost and extinguished. Vndoubtedly that thing is well done which no force can defeate or diminish. I haue redeemed (saiest thou) my friend from the hands of pirates, and him hath an other enemy surprized and put in prison. Although this enemie hath defrauded and acquited mee of the vse of this good worke, yet can he not ex∣tinguish the good worke it selfe. I haue saued some mens children from ship∣wracke, or haue deliuered them from the force of the fire, and these hath ey∣ther some sickenesse or other casuall iniurie violently taken from mee. Yet re∣maineth that without them, which is giuen in them. All those things then which improperly vsurpe the name of Benefites, are but the means and instru∣ments, by the which the will of a good friend is expressed. The like appeareth in many other things, so as it falleth out, that the true thing is in one place, and the signe and resemblance thereof in an other. The Emperour or Chiefetaine of an army giueth a chaine of gold to some one souldier of his that approued his valew in some difficult enterprise, morall or ciuill: a Crowne vnto another that first scaled the enemies wall, or for that he saued a Citizens life. I aske you now what precious thing hath this Crowne in it? what is this embroydered gowne or garment which is giuen to Noble-mens children? These ensignes of magi∣stracie, the axe and rods, what value are they of? what profiteth the Iudges Tribunall, or his painted Caroch? None of all these things are honor, but one∣ly signes of honor. In the like manner that which is offered to the eye, is not the good worke or benefit, but on••ly a lustre and signe of the s••me.

CHAP. VI.

WHat therefore is a benefit?* 1.23 It is a beneuolent action which cau∣seth and yeeldeth pleasure by that good it communicateth to others, inclined and disposed of it selfe, and of her proper mo∣tion, to that she doth. A benefit therefore consisteth not in that which is either done or giu••n, but in the minde of him that either giueth or doeth the pleasure. And hereby mayest thou vnderstand, that there is a great difference betwixt these two, because the beneuolence is alwaie•• good; but that which is done, or giuen, is neither good nor euill. It is the mind that valueth small things;* 1.24 illustrateth and exemplifieth obscure things; and contrariwise, setteth light by those things which are most estee∣med and precious. Those things which wee desire and long after most, haue

a neutrall and indifferent nature, and are neither good nor euill. That which is most materially to be considered, is, whether the minde that gouerneth them aimeth and impelleth them, from which all things haue their forme. That then which is reckoned, or giuen, is not the benefite, no more than the honor of the Gods dependeth not on those beasts that are sacrificed vnto them, (how costly and sumptuously soeuer they be) ••ut in the pietie and rectitude of those minds which worship them.* 1.25 For which cause the good and vertuous men, who haue nothing to present the gods with but a cake & an earthen vessell, are held for religious. And contrariwise, the worser sort are not exempted and acquit∣ted of impietie, although they haue imbrewed the altars with much bloud and sacri••ice.

CHAP. VII.

* 1.26IF benefits consisted in those things which we receiue, and not in the will wherewith they are giuen: so much the more greater should they be, the greater the good turnes are which wee haue receiued.* 1.27 But this is false; for sometime he obligeth vs more that hath giuen a little magnificently; that hath equalled the riches of Kings by his valew and richer mind: that giueth a little, but freely; that for∣getteth his owne pouertie and necessitie; whilest he respecteth mine; that had not only a will to help me, but a great desire to fauour me; that when he gaue a benefit,* 1.28 thought that he receiued the same; that gaue without hope of re∣compence, and receiued as though he had not giuen; that not onely sought oc∣casion to do good, but laid hold on the opportunitie, whereby he might profit others: Contrariwise these things which either are extorted from the giuer, or seeme to fall from his hands that giueth them: although they seeme highly prised and of great appearance, yet, as I said, they are vnworthy of thankes, because a gift is much more gratefully accepted and reckoned of that commeth from a free and liberall hand, than from a full and rich-fisted penny-father. It is but a small thing he hath giuen me, but he could not giue me more. But that which the other hath giuen me, is farre more worth: Yet doubted he; yet de∣layed he when he should giue; yet grumbled he in bestowing; yet gaue he pre∣sumptuously, excusing himselfe by many circumstances,* 1.29 and would not please him to whom he lent his goods. Finally, that which he gaue mee, was not so much to giue it me, as to bestow it on his ambitious thoughts.

CHAP. VIII.

WHen as many men offered many presents to Socrates, each one ac∣cording to their possessions and possibilities: one of his poorest schollers, whose name was AEschines, came vnto him, & said; I find nothing worthy thy selfe, that I may giue vnto thy selfe: and in this one onely kind I find my selfe to be poore. That one thing therfore which is only in my possession, I offer thee, which is my selfe; beseech∣ing thee to accept of this gift such as it is, and to consider that they which haue giuen thee many things haue reserued much more to thēselues. To this Socra∣tes answered: Who doubteth but that thou hast offred me a great present, were

it not that thou valuest and esteemest thy selfe so little, I will therfore take care to restore thy person to thy selfe, better than at this time I receiue him from thee. By this present of his, AEschines exceeded Alcibiades (a man as mightie in minde as in me••nes) and all the liberalities of all the most richest yoong men of Greece.

CHAP, IX.

THou seest how a good minde findeth m••tter of liberalitie, euen in the greatest gall and torment of miserie. AEschines (mee thinkes) reasoneth thus in himselfe: Thinke not Fortune, that thou hast preuailed any thing against me in making me poore, be thou ne∣uer so refractarie; yet will I finde a present that is worthie Socra∣tes; and since I can not giue any thing that is thine, or thou hast giuen mee, I will giue mine owne, my selfe, and th•• best of me. You must not thinke that AEschines valewed himselfe basely to himselfe, that knew none more worthie present besides himselfe without himselfe. This ingenious young man found out the m••anes, how he might make Socrates his, by giuing him what he was. We are not to respect the valew of these things that are giuen, but the vertue of him that giueth. A subtile and politique man willingly giueth audience to those that demand and propose vnreasonable suites, and intending no wayes to helpe indeede, nourisheth their fraudulent hope with deceiptfull wordes. But yet worse is his opinion, that with prowd language, graue and seuere lookes, hath disdain••fully set out the summe of his riches. For they that make a shew to respect and reuerence a man on whom Fortune smileth, are the first that de∣test and seeke to doe him mischiefe; and such notwithstanding, that if they had the power, would themselues doe that which the other did. * 1.30 Some there are that not priuately and behind their backes, but openly and to their faces haue scorned and mocked at other mens wiues, and yet haue abandoned their owne to those that loued them. There are women likewise, that in these dayes ac∣compt those married men rustique, inhumane, and of froward condition, that wil not suffer their wiues to get vp into their Caroches, and prance through the streets to be gazed at by the passers by. * 1.31That man who is not noted for inter∣taining a Mistris, or for courting his neighbours wife, him doe these Matrons accompt base in condition and heart; base in choice and election, & only wor∣thie to court their basest Chamber-maids. Hence is it, that in these dayes adul∣terie is reputed the most honestest methode and manner (that is) to wed a wo∣man. Some had rather consent neuer to entertaine marriage, than not to haue such a woman to his wife, that was not debauched from her husband. Th••re is neither measure nor rule in mens expence. They contemne an other mans pouertie, and feare none but their owne: they dread no other euill, they neuer pardon iniurie, they tyrannize ouer th•• weaker sort, and outrage them by fo•••••• or feare. For to see Prouinces sacked, the chaire of Iustice sold, and iudgements set to sale to him that will giue most, is not to be wondered at, since it is permit∣ted by the Law of Nations to sell that thou hast bought.

CHAP. X.

BVT the subiect whereof I intreate, hath so much distracted and transported me, that it hath carried mee further than I thought. Let vs in such sort indeuour to depart out of this life,* 1.32 that our sins may not seeme to bee rooted and setled in the same. Hereof our Ancestours and Predecessors complained, hereat wee our selues are agrieued; and for this will our Successors sigh, because good customes are abolished, impieties haue preheminence, and humane affaires grow worse and worse, and men leaue no wickednes or sinne vnsought after. And the worst is that these vices doe, and shall remaine in the same place, although they be a lit∣tle moued here and there, as the Flouds of the Sea, which when the tide com∣meth, are carried out into the Ocean, and vpon the ebbe are contained a while on the brimme and banke of the riuer. In this time shall adulteries bee more frequent than any other vice, and modestie shall turne loose and Liber∣tine. In an other Age the furie of Banquetting shall flourish, and the vndecent aboundance of Kitchins: the shops wherein so infamously mens Patrimo∣nies are sold and bartered. An other time shall come of immesurable and vn∣brideled curiositie in apparrelling the bodie, and painting the face, which ex∣ternall fuke shewes how foule and filthie the soule is internally. At this time great men abusing their authoritie, shalbe both audacious and insolent. At an other time men shall flesh themselues with publiqu•• and priuate cruelties, and in the furious madnesse of ••iuill dissention, whereby euery sacred and sancti∣fied thing is prophaned. The time will come wherein drunkennesse shall bee honored, and he shalbe esteemed most vertuous and gallant that hath suckt in the greatest excesse of wine. Vices continue not alwayes in one and the same place, they agree not well together, they change time and place, they vrge and giue chace one to an other. In a word, we may alwayes boldly say thus of our selues, that we are euill, that we haue beene euill, and (vnwillingly I speake it) we alwayes shall be.* 1.33 In all times there will be Murtherers, Tyrants, Thi••ues, Adulterers, Robbers, Church-breakers, and Traitors, and the least of all these is the vngrateful man, except it be that all these are the children of ingratitude, without which scarcely any euill enterprise hath beene plotted or performed. Beware and esteeme thou this as the most grieuous and greatest of crimes, let him not take hold of thee; & in another man pardon the same as if it were the slightest of all others. For in effect all the iniurie that he did thee consisteth in this, that thou didst loose thy good deed: but comfort thy selfe with this, that thou didst not loose the better part thereof, which is, the honor to haue giuen the same. But euen as we ought to be well aduised, not to employ our fauours on those that will not heartily and freely acknowledge the same, so ought we sometimes to hazard a benefit, although we are out of hope of acknowledge∣ment or satisfaction. And not onely when wee are afraide that they wil be in∣grateful, but also then when we shalbe most assured that they haue already bin approoued and knowne for vngratefull. Euen as if I can, I am vndoubtedly bound to restore vnto a father (prouided that it be not with any hazard of mine owne fortunes) his children whom I had saued from a great perill: So likewise ought I to defend a vertuous and worthy man, and second him in the daunger wherein I shall find him, though it be with the losse and expence of mine owne bloud. If likewise by my outcrie I can deliuer a man from the hands of thieues,

(although hee bee vnworthie of any fauour) I ought neuer to repent my selfe if by my wordes I haue saued a wicked mans life.

CHAP. XI.

IT followeth now that wee declare what sorts of benefites wee ought to giue, and after what manner wee ought to giue them. First of all let vs giue things necessarie, then profitable, thirdly a∣greable, and permanent. Let vs begin with that which is n••cessa∣rie.* 1.34 For we accompt our selues farre more beholding to him that hath giuen vs our life, than to him that enlargeth our honours or instructeth vs in vertues. Neuer will he esteeme it a thing according to the value if he can ea∣sily slight it ouer, and say, take it to thee, I want it not, I am contented with mine owne. So doing thou wilt not be obliged to restore that which hath bin giuen thee, but thou wilt disdaine it and cast it away. But amongst those things which are necessarie some hold the first place, and they are those without which wee cannot liue. Others hold the second: and they are those with∣out which wee ought not to liue; Others the third, without which wee would not deserue to liue: The first of this note are, to bee deliuered out of the enemies handes, exempted from a tyrants wrath and proscription, and other perils, which being both diuers and incertaine beleager and besiege mans life. Which so euer of these we shall haue preuented or cut off, the more greater and terrible it is, the greater thanks shall we receiue. For they will be∣thinke them from what euils we haue deliuered them, and the precedent fear•• of danger which they haue had, reuiueth their remembrance, and giueth life to the desert fore-past, when they bethink themselues from how many miseries they are deliuered. Yet hereby is it not intended if wee should maliciously defer or denie our succours to him that is in any danger, to the end that feare should giue a greater waight to our benefit or merit. In the second ranke are those things without which truely we may liue, but liue so miserably, as death were better than the life; of which kind are libertie, modestie, and a good mind. In the last place we rancke those things, which alliance and parentage, familiar conuersations, and long vse, hath made vs alwaies repute and accompt most deare and precious: as our Children, our Wiues and houses, and all these things whereunto we haue so much addicted and dedicated our hearts and de∣sires, that we had rather die than diuide our selues from their companie. After these necessarie thinges succeede those that are profitable,* 1.35 whose nature and ar∣gument is far more ample and diuers. Here entreth mony (not superfluous but sufficient to entertaine an honorable meanes of life) here entreth honour and the good carriage of affaires, to the end to attaine to greater matters. For no∣thing is more profitable than to be made profitable to a mans owne selfe.* 1.36 The rest is but euen great aboundance and superfluitie which spoileth men, and ma∣keth them effeminate. But when we would intend to doe a pleasure, wee must prouide that the opportunitie may make it more pleasing; that the thing wee intend to present bee not common and ordinarie; that few men haue had the like in times past, and that as few yet in these our daies can match the patterne: and if it be not rich in it selfe, at least let the time and place, wherein wee giue the same•• cause it to be more heighly prized. Let vs bethinke our selues what pre∣sent wee might make, that might yeeld some pleasure and contentment, that might bee more often-times seene and handled, to the end that so often as hee

should take my present into his handes, so oftentimes he should haue and hold mee in his remembrance. Wee ought likewise to beware that we send not vn∣seemely presents; as to a woman, or an old and impotent man, toiles or other necessarie instruments of hunting; to a Countrie Clowne bookes; or nets to him that is studious and addicted to his booke. Contrariwise also wee ought to be very circumspect, least thinking to send some agreeable present, we send to euery one such thing as may reproch him of his infirmitie; as wine to a drun∣ken man, and medicines to a sick man. For this beginneth to resemble rather an outrage than a present, If that which is giuen doe taxe the imperfection of him that receiueth the same.

CHAP. XII.

* 1.37IF it be in our election to bestow what we list, Let vs present such thinges as may continue longest, to the end that the good which we doe, and gifts wee bestow, may bee lasting and of long conti∣nuance.* 1.38 Because amongst those that receiue, there are few so thankefull that they remember them of that they haue receiued, except they haue it alwaies in their sight. And the vngratefull also, when the present and fauour is alwaies in their eies, are thereby drawne into the memorie thereof, which suffereth them not to forget themselues, but rendreth and re∣doubleth the memorie of him that gaue the same. So much the rather there∣fore let vs seeke out thinges that are of continuance, because we ought neuer to vpbraide a benefit but suffer the present it selfe to quicken and reuiue decaying memorie. More willingly will I giue siluer plate than readie monie, more wil∣lingly statues, than apparell, and such thinges as in a short time are worne out by vse. Few there are that remember to giue thanks a••ter they haue pocket∣ted the present. Many there are that no longer make estimate of a good turne, than whilest they may make vse thereof. If therefore it possibly might bee so, I would not that my gift should be consummate, or worne out of memorie, my desire is it should be extant, and of long continuance, and accompanie my friend and liue ioyntly with him. There is no man so foolish that had neede to bee taught;* 1.39 that hee should not inuite his friend, and present him with the pub∣lique shewes of fencing, and baiting of sauage beasts, when as these proclaimed sports haue beene performed and shewen, or Sommer suites for Winter time, and Winter garments in heate of Sommer; wee neede no more than common sense to make vs know what is fitting and acceptable. Wee must respect the time, the places, the persons, because in the moments of time, or occasion, some thinges are gratefull and vngratefull. How much more acceptable is it if we giue that, which the person to whom wee giue hath not, than that where∣with he is abundantly stored? if we present him with that which hee hath long sought and could not finde, than that which is merchandable and easily bought in euery place? Our gifts ought rather to be exquisite and rare, than pretious and rich, and such and so extraordinarie, that he that seemeth to haue least want of any thing by reason of his abundance, may accept and hold them deare for their raritie and noueltie.* 1.40 Were they but common apples which in a short space by reason of their abundance would bee displeasant to the whole world, yet if a man make a present of them in their prime ripenesse, and when there is a scarcitie of them, they will bee farre more acceptable and esteemed. These

presents likewise are not without honor, which either no man else hath presen∣ted them with, or we our selues haue not giuen to any other.

CHAP. XIII.

WHen as Alexander of Macedon after his Orientall victories had raised his thoughts aboue humane reach; certaine Embassadours were sent vnto him in the behalfe of the Corinthians, to congra∣tulate his victories, and to present him with the Title of a free Ci∣tizen of Corinth. Which offer of theirs when Alexander had scornefully derided, one of the Embassadours said vnto him: Consider, noble Prince, that we haue neuer imparted this priuilege of our Citie at any time to a∣ny else, but thy selfe, and inuincible Hercules. Which when Alexander had heard, hee thankefully entertained the honour they had offered him, sump∣tuously feasted, and gratefully embraced the Embassadours, conceiuing thus, and contemplating, not what they were who offered them their Citie, but who he was to whom they had first presented the same before him. This man who was so addicted, and drunken in glorie: (whereof hee neither knew the nature nor the measure,) following the traces of Hercules and Liber, yet not content himself to bound his ambition within the limits where they ceased, he respected what companions in honour the Corinthians had presented him with, And thereby finding himselfe to be compared with Hercules, he thought that alrea∣die he was possessed of heauen, which vaine and fruitlesse hope hee foolishly embraced. For tell me, I pray you, wherein might this yong foole in any thing resemble or compare himselfe with Hercules, who had but happie temeritie in stead of resolution and value.* 1.41 Hercules atchieued no conquest for his owne par∣ticular interest, he trauersed the whole world, not desiring possessions, but re∣uenging iniuries. What desire of conquest, or affection of profit, could this E∣nemie of euill men, this Protector of good men, this Pacifier both of Land and Sea in any sort conceiue or haue? But this man from his yong yeares was a Theefe, a Forager of Countries, the ruine both of his Friends and Enemies, who held it for his chiefest happinesse to bee a terrour to all mortall men; re∣membring not that not only the most cruell beasts, but also the most ••eeble and coward, are redoubted, and feared for their pernicious venome.

CHAP. XIIII.

LEt vs now returne vnto our purpose. That benefit which is giuen to euery man, is gratefull to no man. No man will euer thinke that a Tauerner or Hos••ler entertaineth him as a friend. No man supposeth himselfe to be inuited by him that furnisheth a feast to entertaine a whole Citie. For a man may say, what pleasure hath he done me? he hath fauoured me no otherwise than hee would a stranger, or an enemie, or the basest fellow, or plaier, he might haue met withall. But hee thought me more worthie or better esteemed than any other? nothing lesse: that which hee hath done is but to content his owne humour and infirmitie. If thou desirest that thy presents may be acceptable, make choise of some rare thing. Who will accompt himselfe obliged for a curtesie which is done vnto

euery man? Let no man interpret these thinges in that nature as if I would re∣straine mens liberalitie, and represse them more than reason required. I will not so bound the same that it may not bee generall, or emploied where a man pleaseth; yet my desire is that it should not be extrauagant or misimploied, but iustly intended. A man may so sort his good turnes, and so honestly distribute the same, that they who haue receiued them, although they bee many, may suppose that they are not fauoured in common, but in particular. Let euery man haue some familiar note, whereby he that receiueth may coniecture that he is more inwardly respected by him that bestoweth the benefit. Let vs giue him an occasion to say; I haue not receiued more than that other man, but that which was giuen me came with a freer bountie and good will. I haue re∣ceiued the same present which an other man had, yet I more speedily and rea∣dily than he,* 1.42 where as hee long before had merited the same. Some there are that haue had the same fauours, yet not deliuered with the same gratulatorie speeches, nor presented with the like curtesie from the Benefactor. This man receiued after he had intreated for his benefit, but I, when I was besought to accept the same. Such a man receiued a rich present; tis true: but hee could more easily giue recompence; for being as hee is a man of many yeares, and without heires, he promiseth great hopes to the Benefactor. But that which I receiued is of more esteeme, because that which he hath giuen me is without all hope of restitution. Euen as a Curtizan so diuideth her selfe amongst many, that each one hath a particular insinuation & proofe to be more fauoured than the rest: So he that desireth that his curtesies should be esteemed, ought to be∣thinke him, not only in what sort he may oblige all men vnto him, but how e∣uery one may haue something whereby he may thinke that he is preferred be∣fore the rest. For mine owne part I desire not to restraine any man from distri∣buting his liberalities as him listeth: the more and greater his largesse is, the more honourable and praise-worthy they be; yet wish I notwithstanding that his bountie should be bounded with iudgment. For these thinges that are gi∣uen rashly and without consideration, are neuer well reputed or accompted of. For this cause if any man should thinke that in commanding this, I would by this meanes banish and exterminate liberalitie, and should not afford the same limits large enough; Vndoubtedly hee hath made but little vse and receiued lesse profit of these my instructions. For is there any vertue that I haue more prized? or whereunto I haue more incited men than to that? to whom apper∣taineth these exhortations and instructions more than to me, who by liberali∣tie would establish and assure a firme commerce and societie amongst men?

CHAP. XV.

* 1.43HAppily thou wilt enquire how farre Bountie ought to be limited, for that it is certaine, that action or designe of the soule can be de∣cent or honest, although it hath had his originall from a iust will, but that whose waight and iust measure is transformed into ver∣tue? To this I answere, that here I only pretend, that liberalitie ought not to be prodigall or misimploied. Then is it that a man should be glad to haue receiued a good turne, (yea willingly, and with open handes••) when reason and iudgement hath addressed it to their handes, who are worthy of the same, when by temeritie of fortune, or by heat of courage, it is not vnprouided

and disfurnished of good counsaile, and when a man may take pleasure to shew it to the world, and professe himselfe to be the Author. Wilt thou esteeme that for a benefit which thou hast receiued from such a mans handes, whom thou art ashamed to name? Contrariwise, how much more agreeable are those good turnes vnto vs, how inwardly are they grounded and ingrafted in our memo∣ries, (from whence they are inseparable) when they content vs, and make our thoughts more pleasing, in imagining from whom, than what we haue recei∣ued? Crispus Pasienus was accustomed to say, that he more esteemed other mens iudgments, than their gifts, and other mens gifts, than their iudgement; and an∣nexed this example; I had rather (said he) haue AV••VSTVS iudgement, yet loue I well CLAVDIVS bountie. But for mine owne part, I thinke that no man ought to desire a benefit at his handes, whose iudgement is deficient and idle. What then? should not that which Claudius gaue be receiued? why not? but in such manner as if thou hadst receiued it from Fortunes hand, which thou mightest imagine might sodainly become a misfortune. But why saiest thou should wee separate those thinges which are so vnited? because wee cannot call that a benefit which wanteth his principall part, that is, to be done and giuen with heartinesse and deliberation. A great summe of money, if it be not giuen prudently, and with a will grounded on reason, is a treasure, but no benefit.

Finally, there are many thinges which wee may receiue, and yet not bee obliged for them.

Notes

• * 1.1

  Mens indiscre∣tion in giuing & receiuing bene∣fits maketh in∣gratitude so fre∣quent.
• * 1.2

  A ••ood intent is a kind o•• satisfa∣ct••on.
• * 1.3

  The errours of ••hem ••hat giue.
• * 1.4

  In••or••ed and e••torted fau••ur is n••t ••••ank••s∣worthy.
• * 1.5

  The multitude of er••our ought not to ex••inguish a v••rtue.
• * 1.6

  A laudable a∣ction must be ••••ntinued with∣out exception.
• * 1.7

  A vertuous man in his good action is not d••terred by any occurrent.
• * 1.8

  Accius the Poets saying.
• * 1.9

  The nature of a Benefit is chan∣ged by the vse.
• * 1.10

  Nothing is lost that is rightly giuen.
• * 1.11

  Only satis••••ction refresheth me∣morie in a good Benefactor.
• * 1.12

  Benefits redoub∣led animater the most vngratefull to satisfaction.
• * 1.13

  The Poets fain•• the•• to ••e thr••e Ma••d••ns, wh••••h as ••hey say wer•• Daughters o•• IVP••TER, and V••NVS, The G••••••k••s call them Charites, and ••he ••a••••nes Graces.

  CHRYSIP∣PVS opinion.
• * 1.14

  Videant opera vestra bona,
• * 1.15

  The Poets faine the Sunne had a certaine number of hand-maides, which hee called the Houre••. See Ouid.
• * 1.16

  There were in Rome certaine men whose office it was to carrie by heart the names of the Ci∣tizens, who du∣ring the election of publik officers were alwaies as∣sistant.
• * 1.17

  The vanit••e of Po••ts.
• * 1.18

  Hee priuily here tax••th the Gre∣cians inc••stantie
• * 1.19

  Chrisippus tri∣uiall subti••tie.
• * 1.20

  Hee returneth to the matter.
• * 1.21

  Bountie is not the ob•••••••• of the sense, but is en∣grau••n in the heart.
• * 1.22

  The perpetuitie of a b••ne••ite.
• * 1.23

  What a benefite is, and wherein it consis••eth.
• * 1.24

  The minde and heart are they that prize or dis∣este••me thing••.
• * 1.25

  A comparison to this eff••ct.
• * 1.26

  He proueth his ••efinition.
• * 1.27

  This hath some co••so••••ncie with the almes which the widd••w and the Pharisie gaue in the tem∣ple.
• * 1.28

  Arguments of true pi••••ie and bountie.
• * 1.29

  A sicken••sse o•• th••s age i•• you note it.
• * 1.30

  In this place Lipsius and A∣nicetus obserue a d••sect which may be c••niectu∣red by the small conformitie be∣tween•• the ante∣cedent and sub∣sequent reasons.
• * 1.31

  A sinne more imitated in thi•• age than any vertue.
• * 1.32

  A notable lesson o•• an E••hnike ••or all good Chris••ians.
• * 1.33

  Ingratum dix∣eris, & omnia dixeris.
• * 1.34

  The ne••essarie.
• * 1.35

  The profitable.
• * 1.36

  Profit is first to be respected in regard of a mans particular. The agreeable.
• * 1.37

  The permanent.
• * 1.38

  Thinges of con∣ti••••ance liue long••st in the re∣c••iuers me••orie.
• * 1.39

  What discretion th••re ••••ght to be vsed ••n pres••n∣ting.
• * 1.40

  Raritie, ••e the pre••ent neuer so small ••aketh it ac••eptable.
• * 1.41

  The true diffe∣rence betwixt Hercules and Alexander.
• * 1.42

  Meanes to fashi∣on men to acce∣ptance and gra∣tuitie.
• * 1.43

  Reason & iudge∣mēt ought to ac∣companie libera∣litie: prodigalitie extingu••sheth it.