The Fallax of this Colour is fomewhat fubtil, though the Answer to the Example be ready: For Vertue is not chosen propter auram popularem, for the applaufe of the People; but contrariwife, Maximè omnium teipfum reverere, a man ought to ftand moft in awe of himself; fo as a Vertuous man will be Vertuous in folitudine, in a Defart, and not only in theatro, upon the Stage: though percafe it will be more ftrong by Glory and Fame as an Heat, which is doubled by Reflection. But that denieth the fuppofition, it doth not reprehend the Fallax, whereof the reprehenfion is a Law, that Virtue (fuch as is joyned with Labour and Conflict) would not be chofen, but for Fame and Opinion; yet it followeth not, that the chief Motive of the Election fhould not be real, and for it felf; for Fame may be only caufa impulfiva, the impelling or urging Caufe, and not caufa conftituens, or efficiens the conftituting, or efficient Caufe. As if there were two Horfes, and the one would do better without the Spur than the other: but again, the other with the Spur would far exceed the doing of the former, giving him the Spur alfo; yet the latter will be judged to be the better Horfe: and the Form, as to fay, Tufh, the life of this Horfe is but in the Spur, will not ferve as to a wife Judgment: for, fince the ordinary Inftrument of Horfmanship is the Spur, and that it is no matter of Impediment or Burthen the Horfe is not to be accounted the lefs of, which will not do well without the Spur, but the other is to be reckoned rather a Delicacy, than a Vertue. So Glory'

Ꭱ.

Glory and Honour are the Spurs to Vertue: and, although Vertue would languish without them,yet fince they be always at hand to attend Virtue, Virtue is not faid to be the lefs chofen for it felf; because it needeth the Spur of Fame and Reputation. And therefore that Pofition, Nota ejus rei, quod propter Opinionem, & non propter veritatem eligitur, bec eft; Quod quis, fi clam putaret fore, faEturus non effet, (That is, That the Mark of a Thing chofen for Opinion, and not for Truthfake, is this, That one would not do it, if he thought it would not be known) is reprehended.

4. Quod rem integram fervat, Bonum: quod fine receptu eft, Malum. Nam fe recipere non poffe, impotentie genus eft: potentia autem Bonum: That is,

That, which keeps a matter fafe and entire, is Good: but what is deftitute and unprovided of a retreat is bad. For, whereas all Ability of Acting is Good, not to be able to withdraw ones felf, is a kind of Impotency.

H

EREOF Afop framed the Fable of the two Frogs that confulted together in the time of drowth, (when many Plashes that they had repaired to were dry) what was to be done: and the one propounded to go down into a deep well, because it was like the Water would not fail there; but the other anfwered, Tea, but if it do fail, how shall we get up again? And the

Reafon

Reafon is, that Human Actions are so uncertain, and fubject to perils, as that feemeth the best courfe, which hath moft paffages out of it. Appertaining to this Perfuafion, the Forms are, Ton Shall engage your felf: on the other fide, Tantum, quantum voles, fumes ex fortuna, i. e. Take what Lot you will; or, you shall keep the matter in your own Hand. The reprehenfion of it is, that preceeding and refolving in all actions is necessary. For, as he faith well, Not to refolve is to refolve; and many times it breeds as many neceffities, and engageth as far in fome other fort, as to refolve. So it is but the covetous mans Difeafe tranflated in power; for the covetous man will enjoy nothing, because he will have his full store, and poffibility to enjoy the more, fo, by this Reafon, a man should execute nothing, because he should be ftill indifferent, and at liberty to execute any thing. Befides Neceffity and this fame Facta eft alea, or, once having caft the Dice, hath many times an advantage; because it awaketh the powers of the mind, and ftrengtheneth endeavour, (Cæteris pares, neceffitate certè fuperiores iftis:) which are able to deal with any others,but mafter these upon neceffity.

5. Quod ex pluribus conftat, & divifibilibus, eft majus, quam quod ex paucioribus, & magis Unum : nam omnia, per partes confiderata, majora videntur; quare & pluralitas partium Magnitudinem præ fe fert. Fortis autem operatur Pluralitas partium, fi Ordo abfit: nam inducit fimilitudinem Infiniti, & impedit comprehenfionem; That is, Ꭱ 2 That,'

That, which confifts of more parts, and those Divifible, is greater, and more One, than what is made up of fewer; for all thiugs, when they are looked upon piece-meal, feem greater; whence alfo a Plurality of Parts make shew of a Bulk confiderable. Which a Plurality of Parts effects more ftrongly, if they be in no certain Order; for it then refembles an Infinity, and hinders the comprehending of them.

TH

HIS Colour feemeth palpable; for it is not Plurality of Parts, without Majority of Parts, that maketh the total greater; yet nevertheless, it often carries the mind away; yea, it deceiveth the fenfe; as it feemeth to the eye a fhorter diftance of way, if it be all dead and continued, than if it have Trees, or Buildings, or any other marks, whereby the eye may divide it. So when a great-monied man hath divided his Chefts, and Coyns, and Bags, he feemeth to himself richer than he was. And therefore the way to amplifie any thing is to break it, and to make Anatomy of it in feveral parts, and to examine it accor ding to feveral Circumstances. And this maketh the greater fhew, if it be done without Order, for confufion maketh things muster more. 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 less that which is fet down, and befides it leaveth a fufpicion,

fufpicion, as if more might be faid than is exprefed.

This Colour deceiveth, if the mind of him that is to be perfuaded, do of it self overconceive, or prejudg of the greatness of any thing; for then the breaking of it will make it seem less, because it makes it to appear more according to the Truth. And therefore, if a man be in Sick nefs or Pain, the time will feem longer without a Clock, or Hour-glafs, than with it: for the mind doth value every moment; and then the Hour doth rather fum up the moments than divide the Day. So in a dead Plain the way feemeth the longer, because the eye hath pre-conceived it shorter, than the truth: and the frustrating of that maketh it feem longer than the truth. Therefore, if any man have an over-great Opinion of any thing, then if another think; by breaking it into feveral Confiderations, he thall make it feem greater to him, he will be deceived. And therefore, in fuch Cafes, it is not fafe to divide, but to extol the Entire ftill in general.

Another Cafe, wherein this Colour deceiveth, is, when the matter broken, or divided, is not comprehended by the fenfe,or made at once in refpect of the distracting or fcattering of it: and being entire, and not divided, is comprehended. As an hundred Pounds in Heaps of five Pounds will fhew more than in one grofs Heap: fo as the Heaps be all upon one Table to be feen at once, otherwife not. As Flowers,growing scattered in divers Beds, will fhew more, than if they did grow in one Bed: