II.

The COLOUR.

"THAT which is got by our own "Pains and Ability, is a greater Good "That which comes by another Man's Cour"tefy, or the Indulgence of Fortune, is a "leffer Good.

THE Reasons are thefe: Firft, in Respect of Future Hope: Because in the Favour of others, or even the good Winds of Fortune, we have no Hold or Certainty; but our own Endeavours or Abilities are always ready at hand. So that, when any Good has been procured to us this way, the fame Inftruments ftill remain ready for a new Purchase; nay, by Cuftom and Succefs, render'd stronger and better edged. The Forms are: You have won this by Play. You have not only the Water, but you have the Receipt. You can make it again, if it be loft, &c.

SECONDLY, Because what we enjoy by the Benefit of others, we are alfo Debtors to others for; Whereas the other which we derive from our felves, carries no Load with it, being like the Freeft Patents, Abfq; aliquo inde reddendo. Again, if the Divine Providence confer a Favour upon us, it demands a Kind of Retribution towards the Goodness of God, which ftings ungracious and wicked

Men;

Men; Whereas, in the other Kind, that of the Prophet comes to pass: They rejoyce and are glad, they facrifice unto their Net, and burn Incenfe unto their Drag. Habac. 1. 15.

THIRDLY, Becaufe that which cometh unto us, without our own Virtue, yieldeth not that Commendation and Reputation. For Actions of great Felicity, draw Wonder, but hot Praife. As Cicero fays to Cafar; * We have what we may wonder at, but expect what to praife.

FOURTHLY, Because the Purchases of our own Induftry, are joyned commonly with Labour and Striving, which gives an Edge and Appetite; as Solomon fays, Suavis cibus a venatu, Venifon is fweet of one's own Killing.

The Counter-Colours.

On the other fide, there are four CounterColours to this Colour, rather than Reprehenfions because they are as large as the Colour it felf.

FIRST, Because Felicity feems to be a Sign and Character of the Divine Favour;

*

Pro M. Mar.

U 2

and

and accordingly works both Confidence and Alacrity in our felves, and Refpect and Authority from others. And this Felicity extends to Fortuitous Things, whereunto the Care and Virtue of Man cannot reach ; and therefore feemeth to be at large Good. As when Cafar faid to the Sailer, by way of Encouragement; Thou carrieft Cæfar, and his Fortune Had he faid, Thou carrieft Cæfar, and bis Valour; it had been fmall Comfort against a Tempeft; otherwife than if it might feem upon Merit, to induce Fortune.

SECONDLY, Becaufe thofe Things, which proceed from Virtue, or Industry, feem to be done by a Kind of Habit, and Art, and are imitable, and open to others; whereas Felicity is a Thing inimitable, and the Prerogative of fome fingular Perfon. So we generally fee, that Things Natural are preferr'd before Things Artificial, becaufe they are inimitable; for the Power of Imitating makes a Thing common.

THIRDLY, Thofe Things that come from Felicity have this Recommendation, that they feem Free Gifts, whereas Things purchafed by our own Virtue, feem Pennyworths. Whereupon Plutarch faith elegantly of the Acts of Timoleon, the moft Fortunate of all Men, compared with the Arts of Agefilaus and Epaminondas, who lived in the fame Age:

That

That the former were like Homer's Verfes, they ran fo eafily, and fo'well.

FOURTHLY, This fame Præter fpem, vel expe&tatum, (when Things happen befides Hope or Expectation) increafes the Price and Pleasure of many Things. But this is not incident to thofe Things, that proceed from our own Care and Compaffing.

12.

The COLOUR.

"THAT which confifts of more "Parts, and thofe Divifible, is Greater, and "more more One, than what is made up of Few"er: For all Things when they are look'd upon piece-meal, feem Greater; whence "alfo a Plurality of Parts make Shew of a "Bulk confiderable. And a Plurality of "Parts works more ftrongly, if they be in no "certain Order; for it then resembles an Infinity, and hinders the Comprehending

"of them.

THIS Colour feems a palpable Fallacy, even at first Sight; for it is not Plurality of Parts, without Majority of Parts, that maketh the Total greater; yet nevertheless it often carries the Imagination away; yea, it deceiveth the Senfe. For it feemeth to the Eye a fhorter Distance of Way, if it be all dead and continued, than if it have Trees, or BuildU 3 ings,

ings, or any other Marks, whereby the Eye divide it. So when a great Money'd may Man hath divided his Chefts, and Coins, and Bags, he feemeth to himself Richer than he was. And therefore the way to amplify any Thing is to break it, and to make Anatomy of it in feveral Parts, and to examin it according to feveral Circumftances. And this maketh the greater Shew, if it be done without Order: For Confufion begets an Opinion of Multitude. And befides, what is fet down by Order and Divifion, doth demonftrate, that nothing is left out or omitted; but all is there Whereas if it be without Order, both the Mind comprehendeth lefs that which is fet down; and befides it leaveth a Sufpicion, as if more might be faid than is exprefs'd.

The REPREHENSION.

THIS Colour deceives; Firft, When the Mind of him that is to be perfuaded, overconceives or prejudges of the Greatness of any Thing, for then the Breaking of it will make it feein lefs, and rectify that falfe Opinion, and prefent the Object in its natural Truth, and without Amplification. Wherefore if a Man be in Sickness or in Pain, the Time will feem longer to him without a Clock, or an Hour-Glafs, than if it were mea, fured with them: For if the Tedioufnefs and Vexation of a Difeafe, make the Time feem

longer