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be never so ill used, yet you shall seldom see them complain, but set a good face on it.

SECTION 9.

"That which is gotten by our own pains and industry, is a greater Good; that which comes by another man's courtesy, or the indulgence of Fortune, is a lesser Good."

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First, The future hope: because in the favour of others, or the good winds of Fortune, we have no state, or certainty; in our own endeavours, or abilities, we have. So that when they have purchased us one good fortune, we have them as ready, and better edged and environed to procure another. 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 lost," &c.

Next: because these properties, which we enjoy by the benefit of others, carry with them an obligation, which seemeth a kind of burthen: whereas the other, which arise from ourselves, are like the freest parents, "Absque aliquo inde reddendo," without making any restitution. And, if they proceed from Fortune, or Providence, yet they seem to touch us secretly with the reverence of the Divine Power, whose favours we taste, and therefore work

a kind of religious fear and restraint: whereas, in the other kind, that comes to pass, which the Prophet speaketh, Ezek. :" Men are glad, they rejoice, they offer to their toils, and sacrifice to their nets."

Thirdly, Because that which cometh unto us without our own virtue, yieldeth not that commendation and reputation: for actions of great felicity may draw wonder, yet little praise; as Cicero said to Cæsar: "They had what they might wonder at, but expected what they might praise."

Fourthly, Because the purchases of our own industry are joined commonly with labour and exertion; which gives an edge and appetite, and makes the fruition of our desires more pleasant. “Venison is sweet of one's own killing."

On the other side, there are four shades to this appearance, rather than objections; because they are as large as the appearance itself.

First, Because Felicity seemeth to be a character of the favour and love of the Divine Power; and accordingly works both confidence in ourselves, and respect and authority from others. And this felicity extendeth to many casual things; whereunto. the care or virtue of man cannot extend; and therefore seemeth to be at large good. As when Cæsar said to the alarmed sailor in a storm, "Casarem portas, et fortunam ejus," that he carried

Cæsar and his fortune: if he had said, "et virtutem ejus," and his valour; it had been small comfort against a tempest; otherwise than if it might seem, upon merit, to induce fortune.

Next, Whatsoever is done by virtue and industry, seems to be done by a kind of habit and art; and thereupon open to be imitated and followed: whereas felicity is inimitable. So we generally see, that things of Nature seem more excellent than things of Art, because these be imitable; for, "What is imitable, is by a certain power made known abroad."

Thirdly, Felicity commendeth those things which come without our own labour: for they seem gifts, and the others seem pennyworths. Whereupon Plutarch saith elegantly of the acts of Timoleon, who was so fortunate, compared with the acts of Agesilaus and Epaminondas, "That they were like Homer's verses; they ran so easily, and so well." And therefore it is the word we give unto poesy, terming it a happy vein; because facility seemeth ever to come from Happiness.

Fourthly, "When things happen against hope or expectation," it doth increase the price and pleasure of many things; and this cannot be incident to those things that proceed from our own care, and compassing.

SECTION 10.

"The degree of privation seems greater than the degree of diminution: and again, the degree of inception (or beginning) seems greater than the degree of increase."

IT is a position in the Mathematics, that there is

no proportion between somewhat and nothing: therefore the degree of nullity and quiddity (or act) seemeth larger, than the degrees of increase and decrease. As to a monoculus, it is more to lose one eye, than to a man that hath two eyes. So, if one have lost divers children, it is more grief to him to lose the last, than all the rest; because he is the hope of his stock. And therefore Sybilla, when she brought three books, and had burned two, doubled the whole price of both the other; because the burning of that had been " a degree of privation," and not of diminution.

This appearance is confuted:

First, In those things, the use and service whereof resteth in sufficiency, competency, or determinate quantity: as, if a man be to pay one hundred pounds upon penalty, it is more to him to want twelve pence, than after that twelve pence, supposed to be wanting, to want ten shillings more. So the decay of a

man's estate seems to be most touched in the degree, when he first grows behind, more than afterwards, when he proves nothing worth. And hereof the common phrases are: "It is too late to pinch, when the purse is at the bottom ;" and, " As good never a whit as never the better."

It is objected to also in respect of that notion: "That the corruption of one thing is the generation of another." So that the privative degree is many times less matter, because it gives the cause and motive to some new course. As when Demosthenes

reprehended the people for hearkening to the conditions offered by King Philip, being not honourable, nor equal, he saith: “ They were but elements of their sloth and weakness; which if they were taken away, necessity would teach them stronger resolutions." So Doctor Hector was wont to say to the dames of London, when they complained, they were they could not tell how, but yet they could not endure to take any medicine; he would tell them, their way was only to be sick; for then they would be glad to take any medicine.

Thirdly, This appearance may be denied in respect that the degree of decrease is more sensitive than the degree of privation; for in the mind of men, the degree of decrease may work a wavering between hope and fear, and keep the mind in suspense, from settling, and accommodating in

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