which were next the holy-days, but otherwise were the leanest days in all the week.

Another reprehension is, that things of greatness and predominancy, though they do not extenuate the things adjoining in substance, yet they drown them and obscure them in show and appearance; and therefore the astronomers say, That whereas in all other planets conjunction is the perfectest amity; the sun contrariwise is good by aspect, but evil by conjunction.

A third reprehension is, because evil approacheth to good sometimes for concealment, sometimes for protection; and good to evil for conversion and reformation. So hypocrisy draweth near to religion for coverts and hiding itself; “ sæpe latet vitium proximitate boni:" and sanctuary-men, which were commonly inordinate men and malefactors, were wont to be nearest to priests and prelates, and holy men; for the majesty of good things is such, as the confines of them are revered. On the other side, our Saviour, charged with nearness of publicans and rioters, said, "The physician approacheth the "sick rather than the whole."

VIII.

"Quod quis culpa sua contraxit, majus malum, quod ab "externis imponitur, minus malum."*

The reason is, because the sting and remorse of the mind accusing itself doubleth all adversity: con

*“That which a man hath procured by his own default is a greater mischief (or evil): that which is laid on him by others. " is a lesser evil."

trariwise, the considering and recording inwardly, that a man is clear and free from fault and just imputation, doth attemper outward calamities. For if the evil be in the sense, and in the conscience both, there is a gemination of it; but if evil be in the one, and comfort in the other, it is a kind of compensation so the poets in tragedies do make the most passionate lamentations, and those that fore-run final despair, to be accusing, questioning, and torturing of a man's self.

"Seque unum clamat causamque caputque malorum."

And contrariwise, the extremities of worthy persons have been annihilated in the consideration of their own good deserving. Besides, when the evil cometh from without, there is left a kind of evaporation of grief, if it come by human injury, either by indignation, and meditating of revenge from ourselves, or by expecting or fore-conceiving that Nemesis and retribution will take hold of the authors of our hurt or if it be by fortune or accident, yet there is left a kind of expostulation against the divine powers;

"Atque deos atque astra vocat crudelia mater."

But where the evil is derived from a man's own fault, there all strikes deadly inwards and suffocateth.

The reprehension of this colour is, first in respect of hope, for reformation of our faults is "in nostra "potestate;" but amendment of our fortune simply is not. Therefore, Demosthenes, in many of his orations, saith thus to the people of Athens: "That "which having regard to the time past is the worst "point and circumstance of all the rest; that as to

"the time to come is the best: what is that? Even

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this, that by your sloth, irresolution, and misgovern

❝ment, your affairs are grown to this declination and

decay. For had you used and ordered your means " and forces to the best, and done your parts every

"

way to the full, and, notwithstanding, your mat"ters should have gone backward in this manner, as "they do, there had been no hope left of recovery or "reparation; but since it hath been only by your own

errours," &c. So Epictetus in his degrees saith, "The worst state of man is to accuse external things, "better than that to accuse a man's self, and best of "all to accuse neither."

Another reprehension of this colour is, in respect of the well bearing of evils wherewith a man can charge nobody but himself, which maketh them the less

"Leve fit quod bene fertur onus."

And therefore many natures that are either extremely proud, and will take no fault to themselves, or else very true and cleaving to themselves, when they see the blame of any thing that falls out ill must light upon themselves, have no other shift but to bear it out well, and to make the least of it; for as we see when sometimes a fault is committed, and before it be known who is to blame, much ado is made of it; but after, if it appear to be done by a son, or by a wife, or by a near friend, then it is light made of: so much more when a man must take it upon himself. And therefore it is commonly seen, that women that marry husbands of their own

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choosing against their friends consents, if they be never so ill used, yet you shall seldom see them complain, but set a good face on it.

IX.

"Quod opera et virtute nostra partum est, majus bonum; quod "ab alieno beneficio vel ab indulgentia fortunæ delatum, est "minus bonum."

The reasons are, first, the future hope, because in the favours of others, or the good winds of fortune, we have no state or certainty; in our endeavours or abilities we have. So as when they have purchased us one good fortune, we have them as ready, and better edged, and inured to procure another.

The forms be 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 burden; whereas the other, which derive from ourselves, are like the freest parents," absque aliquo inde reddendo ;" and if they proceed from fortune or providence, yet they seem to touch us secretly with the reverence of the divine powers, whose favours we taste, and therefore work a kind of religious fear and restraint : whereas in the other kind, that comes to pass which

"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."

the prophet speaketh, "lætantur et exultant, immo"lant plagis suis, et sacrificant reti suo."

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, but praise less; as Cicero said to Cæsar, "Quæ miremur, habemus; quæ laudemus, expectamus."

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Fourthly, because the purchases of our own industry are joined commonly with labour and strife, which gives an edge and appetite, and makes the fruition of our desires more pleasant. "Suavis "cibus a venatu."

On the other side, there be four counter colours to this colour, rather than reprehensions, because they be as large as the colour itself. First, because felicity seemeth to be a character of the favour and love of the divine powers, and accordingly worketh 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 a larger good; as when Cæsar said to the sailor, "Cæsarem portas et fortunam ejus;" if he had said, et virtutem ejus," it had been small comfort against a tempest, otherwise than if it might seem upon merit to induce fortune.

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Next, whatsoever is done by virtue and industry, seems to be done by a kind of habit and art, and therefore open to be imitated and followed; whereas felicity is inimitable so we generally see, that things