OF the colour of good and evil a fragment who ctera part well to cut  good luck  unanimously to bring away come one first place Himself  to assert a claim to melior mortal remains  to see nam prim whoever it be ex  jealousy to see to take good luck  bird ex yes to assign citizens excellence  well exuperant melior id toto noble birth well quoth and reality strike back  May be how quoth and belief modus autem test ju quoth and belief  to stretch out hc be quoth quis si lamb to clean before creation non be quoth  remember untouched watch over good quoth without retreat be malum nam see  To take back non posse powerless genus be force autem good quoth ex more  to agree divisibilius be May how quoth ex few to greater extent One nam all  per part to look at closely marjoram to see quare pluralita a part size praese  sacrificial cake fortiAs autem service plurality a part si ordo absit nam  to lead in likeness not limited hinder comprehensive argument citizens  a taking away good malum citizens a taking away mala good quoth good  neighborhood good quoth a good to move back malum quoth quis offense to sew  to draw together May malum quoth ab outward imponitu minus malum quoth need  army our men  birth be May good quoth ab another kindness well ab indulgence  chance to bring away be minus good gradus privationis mayor to see how gradus  understatement turned back gradus start mayor to see how gradus growth in  deliberatives the point be what be good and what be evil and of good what be  great and of evil what be the less so that the persuader labour be to make  thing appear good or evil and that in high or low degree which as it may be  perform by tue and solid reason so it may be represent also by colour  popularities and circumstance which be of such force as they sway the ordinary  judgement either of a weak man or of a wise man not full and considerate  attend and ponder the matter beside their power to alter the nature of the  subject in appearance and so to lead to error they be of no less use to  quicken and strengthen the opinion and persuasion which be true for reason  plain deliver and always after one manner especial with fine and fastidious  mind enter but heavy and dull whereas if they be vary and have more life and  vigour put into they by these from and insinuation they cause a strong  apprehension and many time sudden win the mind to a resolution last to make a  true and safe judgement nothing can be of great use and defence to the mind  then the discover and reprehension of these colour show in what case they hold  and in what they deceive which as it can be do but out of a very vniuesall  knowledge of the nature of thing so be perform it so clear man judgement and  election as it be the less apt to slide into any error a table of colour or  appearance of good and evil and their degree as place of persuasion and  dissuasion and their several fallaxes and the elenches of they who the other  part well to cut good luck  unanimously to bring away come one first place  Himself vendicent melior mortal remains  to see nam primas whoever it be ex  jealousy to see to take good luck  autem ex yes deservedly to assign so Cicero  go about to prove the sect of Academiques which suspend all aseueration for oh  be the best for say he ask a Stoic which philosophy be true he will prefer his  own then ask he which approach next the truth he will confess the Academiques  so deal with the epicure that will scant endure the Stoic to be in sight of he  as soon as he have place himself he will place the Academiques next he so if a  prince take diverse competitor to a place and examine they several who next  themselves they will rathest commend it be like the able man shall have the  most second vote the fallax of this colour happen oft in respect of envy for  man be accustom after themselves and their own faction to incline to they  which be soft and be least in their way in despite and derogation of they that  hold they hard to it so that this colour of meliority and preeminence be oft a  sign of enervation and weakness citizens excellenia well exuperant melior id  toto noble birth well appertain to this be the from let we not wander in  generalty let we compare particular with particular c this appearance though  it seem of strength and rather logical then rhetorical yet be very oft a  fallax sometime because some thing be in kind very casual which if they escape  prove excellent so that the kind be inferior because it be so subject to peril  but that which be excellent be prove be superior as the blossom of march and  the blossom of may whereof the French verse go burgeon de mar enfant de parish  si un escape ill en vault dix so that the blossom of may be general better  then the blossom of march and yet the best blossom of march be better then the  best blossom of may sometime because the nature of some kind be to be more  equal and more indifferent and not to have very distant degree as have be note  in the warm climate the people be general more wise but in the Northern  climate the wit of chief be great so in many army if the matter shall be try  by duel between two champion that victory shall go on one side and yet if it  be try by the gross it will go of the other side for excellency go as it be by  chance but kind go by a more certain nature as by discipline in war last many  kind have much refuse which counteruale that which they have excellent and  therefore general mettle be more precious then stone and yet a diamond be more  precious then gold quoth and reality strike back May be how quoth and belief  modus autem test he quoth and belief to stretch out haec be quoth quis si clam  to clean before creation non be so the epicure say of the Stoic felicity place  in virtue that it be like the felicity of a player who if he be leave of his  auditory and their applause he will straight be out of heart and countenance  and therefore they call virtue good theatrical but of riches the poet say  a people I hiss at I to clap and of pleasure thanks  sub more inward joy cord  to press face simulate decency the fallax of this colour be somewhat subtle  though the answer to the example be ready for virtue be not choose near ear  member of Popular party but contrariwise maxim all teipsum to stand in awe of  so as a virtuous man will be virtuous in solitude and not only in theater  though percase it will be more strong by glory and fame as a heat which be  double by reflection but that deny the supposition it do not reprehend the  fallax whereof the reprehension be a low that virtue such as be join with  labour and conflict will not be choose but for fame and opinion yet it follow  not that the chief motive of the election shall not be real and for it self  for fame may be only cause impulsiua and not cause to put or efficient as if  there be two horse and the one will do better without the spur then the other  but again the other with the spur will far exceed the do of the former give he  the spur also yet the latter will be judge to be the better horse and the from  as to say tush the life of this horse be but in the spur will not serve as to  a wise judgement for since the ordinary insrument of horsemanship be the spur  and that it be no manner of impediment nor burden the horse be not to be  account the less of which will not do well without the spur but rather the  other be to be reckon a delicacy then a virtue so glory and honour be as spur  to virtue and although virtue will languish without they yet since they be  always at hand to attend virtue virtue be not to be say the less choose for it  self because it needs the spur of fame and reputation and therefore that  position notam he rei quoth near belief non near reality to pluck out haec be  quoth quis si clam to clean before creation non esst be reprehend quoth  remember untouched watch over good quoth without rceptu be malum nam see  To take back non posse weakness genus be force autem good hereof Aesop frame  the fable of the two frog that consult together in time of drought when many  plashes that they have repair to be dry what be to be do and the one propound  to go down into a deep well because it be like the water will not fail there  but the other answer yea but if it do fail how shall we get up again and the  reason be that humane action be so uncertain and subject to peril as that seem  the best course which have most passage out of it appertain to this persuasion  the from be you shall engage your self on the other idem so much quantum voles  fume ex chance you shall keep the matter in your own hand the reprehension of  it be that proceed and resolve in all action be necessary for as he say well  not to resolve be to resolve and many time it breed as many necessity and  engage as far in some other sort as to resolve so it be but the covetous man  disease translate into power for the covetous man will enjoy nothing because  he will have his full store and possibility to enjoy the more so by this  reason a man shall execute nothing because he shall be still indifferent and  at liberty to execute any thing beside necessity and this same throwing be  game of dice have many time a advantage because it awake the power of the mind  and strengthen endeavour the other pares necessiat crte that is above to eat  quoth ex more constat et divisibilius be May how quoth ex few et  to greater extent One nam all per part to look at closely marjoram to see  quare et plurality a part size be in charge   see sacrificial cake strongly  autem service plurality a part si ordo absit nam to lead in likeness  not limited et hinder comprehensive argument this colour seem palpable for it  be not plurality of part without majority of part that make the total great  yet nevertheless it often carry the mind away yea it deceive the sense as it  seem to the eye a short distance of way if it be all dead and continue then if  it have tree or building or any other mark whereby the eye may divide it so  when a great money man have divide his chest and coin and bag he seem to  himself rich then he be and therefore a way to amplify any thing be to break  it and to make a anatomy of it in several part and to examine it accord to  several circumstance and this make the great show if it be do without order  for confusion make thing muster more and beside what be set down by order and  division do demonstrate that nothing be leave out or omit but all be there  whereas if it be without order both the mind comprehend less that which be set  down and beside it leave a suspicion as if more may be say then be express  this colour deceive if the mind of he that be to be persuade do of it self  over conceive or preiudge of the greatness of any thing for then the break of  it will make it seem less because it make it appear more accord to the truth  and therefore if a man be in sickness or pain the time will seem long without  a clock or hour glass then with it for the mind do valve every moment and then  the hour do rather sum up the moment then divide the day so in a dead plain  the way seem the long because the eye have preconceive it short then the truth  and the frustrate of that make it seem long then the truth therefore if any  man have a overgreat opinion of any thing then if a other think by break it  into several consideration he hall make it seem great to he he will be deceive  and therefore in such case it be not safe to divide but to extol the entire  still in general a other case wherein this colour deceive be when the matter  break or divide be not comprehend by the sense or mind at once in respect of  the distract or scatter of it and be entire and not divide be comprehend as a  hundred pound in heap of five pound will show more then in one grose heap so  as the heap be all upon one table to be see at once otherwise not or flower  grow scatter in diverse bed will show more then if they do grow in one bed so  as all those bed be within a plot that they be object to view at once  otherwise not and therefore man who live lie together in one shire be common  count great land then those who live be disperse though it be more because of  the notice and comprehension a three case wherein this colour deceive and it  be not so proper a case or reprehension as it be a counter colour be in effect  as large as the colour it self and that be all men  agreement need a certain  to see be sharing in because if one thing will serve the turn it be ever best  but the defect and imperfection of thing have bring in that help to piece they  up as it be say Martha Martha attend and most number of things One  be sufficient so likewise hereupon Asope frame the fable of the fox and the  Cat whereas the fox brag what a number of shift and devise he have to get from  the hound and the cat say she have but one which be to climb a tree which in  proof be better worth then all the rest whereof the proverb grow many men   to get knowledge of vulpes say felis One magnum and in the moral of this fable  it come likewise to pass that a good sure friend be a better help at a pinch  then all the stratagem and policy of a man own wit so it fall out to be a  common error in negotiate whereas man have many reason to induce or persuade  they strive common to utter and use they all at once which weaken they for it  argue as be say a neediness in every of the reason by it self as if one do not  trust to any of they but flee from one to another help himself only with that  et who non to be one many men  to help indeed in a set speech in a assembly it  be expect a man shall use all his reason in the case he handle but in private  persuasion it be always a great error a four case wherein this colour may be  reprehend be in respect of that same vis unite strong accord to the tale of  the French king that when the emperor Amb have recied his master style at  large which consist of many country and dominion the French king will his  chancellor or other minister to repeat and say over France as many time as the  other have recite the several dominion intend it be equivalent with they all  beside more compact and unite there be also appertain to this colour a other  point why break of a thing do help it not by way of add a show of magnitude  unto it but a note of excellency and rarity whereof the from be where shall  you find such a concurrence great but not complete for it seem a less work of  nature or fortune to make any thing in his kind great then ordinary then to  make a strange composition yet if it be narrow consider this colour will be  reprehend or encounter by impute to all excellency in composition a kind of  poverty or at least a casualty or jeopardy for from that which be excellent in  greatness somewhat may be take or there may be decay and yet sufficiency leave  but from that which have his price in composition if you take away any thing  or any part do fail all be disgrace citizens a taking away good malum citizens  a taking away mala good the from to make it conceive that that be evil which  be change for the better be he that be in hell think there be no other heaven  satis quercus a corn be good till breed be find c and of the other side the  from to make it conceive that that be good which be change for the worse be  good to greater extent  to be without how frundo to discern by sense good a  back  finely formed good thing never appear in their full beauty till they  turn their back and be go away c the reprehension of this colour be that the  good or evil which be remove may be esteem good or evil coparatiuely and not  positive or simple so that if the privation be good it follow not the former  condition be evil but less good for the flower or blossom be a positive good  although the remove of it to give place to the fruit be a comparative good so  in the tale of Aesop when the old faint man in the heat of the day cast down  his burden call for death when death come to know his will with he say it be  for nothing but to help he up with his burden again it do not follow that  because death which be the privation of the burden be ill therefore the burden  be good and in this part the ordinary from of malum relative apt reprehend  this colour for a taking away mali relative be mala and yet that do not  convert the nature of the necessary evil but it be evil again it come sometime  to pass that there be a equality in the change or privation and as it be a  Dilmma good or a dilemma mali so that the corruption of the one good be a  generation of the other cast or draw lots pater even utrique be and contrary  the remedy of the one evil be the occasion and commencement of a other as in  Scylla and Charybdis quoth good neighborhood good quoth a good to move back  malum such be the nature of thing that thing contrary and distant in nature  and quality be also sever and disjoin in place and thing like and consent in  quality be place and as it be quarter together for partly in regard of the  nature to spread multiply and infect in similitude and partly in regard of the  nature to break expel and alter that which be disagreeable and contrary most  thing do yther associate and draw near to themselves the like or at least  assimulate to themselves that which approach near they and do also dive away  chase and exterminate their contrary and that be the reason common yield why  the middle region of the air shall be cold because the sun and star be either  hot by direct beam or by reflection the direct beam heat the upper region the  relected beam from the earth and sea heat the low region that which be in the  amid be further distant in place from these two region of heat be most distant  in nature that be cold which be that they term cold or hot per antiperistasin  that be environ by contrary which be pleasant take hold of by he that say that  a honest man in these day must needs be more honest then in age heretofore  near antiperistasin because the shut of he in the amid of contrary must needs  make the honesty strong and more compact in it self the reprehension of this  colour be first many thing of amplitude in their kind do as it be engross to  themselves all and leave that which be next they most destitute as the shoot  or underwood that grow near a great and spread tree be the most pine shrubby  wood of the field because the great tree do deprive and deceive they of sap  and nourishment so he say well rich man servi maxim servi and the comparison  be pleasant of he that compred courtier attendant in the court of prince  without great place or office to fast day which be next the holy day but  otherwise be the lean day in all the week a other reprehension be that thing  of greatness and predominancy though they do not extenuate the thing adjoin in  substance yet they drown they and obscure they in show and appearance and  therefore the astronomer say that whereas in all other planet conjunction be  the pefectet amity the sun contrariwise be good by aspect but evil by  conjunction a three reprehension be because evil approach to good sometime for  concealment sometime for protection and good to evil for conversion and  reformation so hypocrisy draw near to religion for covert hide it self often  to lurk fault procinitate good sanctuary man which be common inordinate man  malefactor be wont to be near to prieses and prelate and holy man for the  majesty of good thing be such as the confine of they be revere on the other  side our saviour charge with nearness of publican and rioter say the physician  approach the sick rather then the whole quoth quis offense to sew  to draw together May malum quoth ab outward to place upon minus malum the  reason be because the sting and remorse of the mind accuse it self double all  adversity contrariwise the consider and record inward that a man be clear and  free from fault and just imputation do attempre outward calamity for if the  evil be in the sense and in the conscience both there be a gemination of it  but if evil be in the one and comfort in the other it be a kind of  compensation so the poet in tragedy do make the more passionate lamentation  and those that forerun final despair to be accuse question and torture of a  man self Se{que One proclaim causaq caput{que malum contrariwise the extremity  of worthy person have be annihilate in the consideration of their own good  deserve beside when the evil come from without there be leave a kind of  evaporation of grief if it come by humane injury either by indignation and  meditate of revenge from our self or by expect or foreconceyuing that Nemesis  and retribution will take hold of the author of our heart or if it be by  fortune or accident yet there be leave a kind of expostulation against the  divine power and a god and star peremptory or urgent call rudelia mater but  where the evil be derive from a man own fault there all strike deadly inward  and suffocate the reprehension of this colour be first in respect of hope for  reformation of our fault be in our men  potestate but amendment of our fortune  simple be not therefore Demosthenes in many of his oration say thus to the  people of Athens that which have regard to the time pass be the worst point  and circumstance of all the rest that as to the time to come be the best what  be that even this that by your sloth irresolution and misgovernment your  affair be grow to this declination and decay for have you use and order your  mean and force to the best and do your part every way to the full and  notwithstanding your matter shall have go backward in this manner as they do  there have be no hope leave of recovery or reparation but since it have be  only by your own error c so Epictetus in his degree say the worst state of man  be to accuse extern thing better then that to accuse a man self and best of  all to accuse neither a other reprehension of this colour be in respect of the  well bear of evil wherewith a man can charge no body but himself which make  they the less leave fit quoth be hit onus and therefore many nature that be  either extreme proud and will take no fault to themselves or else very true  and cleave to themselves when they see the blame of any thing that fall 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 sometime a fault be commit before  it be know who be to blame much ado be make of it but after if it appear to be  do by a son or by a wife or by a near friend then it be light make of so much  more when a man must take it upon himself and therefore it be common see that  woman that marry husband of their own choose against their friend consent if  they be never so ill use yet you shall seldom see they complain but to set a  good face on it quoth need army our men  birth be May good quoth ab another  kindness well ab indulgence chance to bring away be minus good the reason be  first the future hope because in the favour of other or the good wind of  fortune we have no state or certainty in our endeavour or ability we have so  as when they have purchase we one good fortune we have they as ready and  better edge and inure to procure another the from be you have win this by play  you have not only the water but you have the receipt you can make it again if  it be lose c next because these property which we enjoy by the benefit of  other carry with they a obligation which seem a kind of burden whereas the  other which derive foe you self be like the free patent abs{que to some place   ind reddendo and if they proceed from fortune or providence yet they seem to  touch we secret with the reverence of the divine power who favour we taste and  therefore work a kind of religious fear and restraint whereas in the other  kind that come to pass which the prophet speak to make joyful exultant immola  hunting net n'est sacrificant net his three because that which come unto we  without our own virtue yield not that commendation and reputation for action  of great felicity may draw wonder but praiseless as Cicero say to Cesar who  wonder to have who to praise to look out for fourthly because the purchase of  our own industry be join common with labour and strife which give a edge and  appetite and make the fruition of our desire more pleasant sweet food a  hunting on the other side thou be four counter colour to this colour rather  then reprehension because they be as large as the colour it self first because  felicity seem to be a character of the favour and love of the divine power and  accord work both confidence in our self and respect and authority from other  and this felicity extend to many casual thing whereunto the care or virtue of  man can extend and therefore seem to be a large God as when Caesar say to the  sailor founded by him portas chance justice if he have aid army he it have be  small comfort against a tempest otherwise then if it may seem upon merit to  induce fortune next whatsoever be do by virtue and industry seem to be do by a  kind of habit and be and therefore open to be imitate and follow whereas  felicity be imitable so we general see that thing of nature seem more  excellent then thing of be because they be imitable for quoth  that may be imitated be force a certain a making generally known be three  felicity commend those thing which come without our own labour for they seem  gift and the other seem pennyworth whereupon plutarch say elegant of the act  of Timoleon who be so fortunate compare with the act of Agesilaus and  Epaminndas that they be like Homer verse they whether   so eaily and so well  and therefore it be the word we give unto poetry term it a happi vain because  facility seem ever to come from happiness fourthly this same praeter  object of hope well praeter to look out for do increase the price and pleasure  of many thing and this can be incident to those thing that proceed from our  own care and compass gradus privationi mayor videur how gradus understatement  turned back gradus start mayor to see how gradus growth it be a position in  the mathematics that there be no proportion between somewhat and nothing  therefore the degree of nullity and quiddity or act seem large then the degree  of increase and decrease as to a monoculos it be more to lose one eye then to  a man that have two eye so if one have lose diverse child it be more grief to  he to lose the last then all the rest because he be spes flock and therefore  sibylla when she bring her three book and have burn two do double the whole  price of both the other because the burn of that have be gradus privationis  and not understatement this colour be reprehend first in those thing the use  and service whereof rest in sufficiency competency or determinate quantity as  if a man be to pay one hundred pound upon a penalty it be more for he to want  twelve penny then after that twelve penny suppose to be want to want ten  shilling more so the decay of a man estate seem to be most touch in the degree  when he first grow behind more then afterward when he prove nothing worth and  hereof the common from be Sra in farm frugality and as good never awhit as  never the better c it be reprehend also in respect of that notion corruption  One generation beyond so that graedus privationis be many time less matter  because it give the cause and motive to some new course as when Demosthenes  reprehend the people for hearken to the condition offer by king Philip be not  honourable nor equal he aith they be but element of their sloth and weakness  which if they be take away necessity will teach they strong resolution so  doctor Hector be wont to dam of London when they complain they be they can not  tell how but yet they can not endure to take any medicine he will tell they  their way be only to be sick for then they will be glad to take any medicine  three this colour may be reprehend in respect that the degree of decrease be  more sensitive then the degree of privation for in the mind of man gradus  understatement may work a waver between hope and fear and so keep the mind in  suspense from settle and accommodate in patience and resolution hereof the  common from be better eye out then always ache make or mar c for the second  branch of this colour it depend upon the same general reason hence grow the  common place of extol the beginning of every thing half who be begin to have  this make the Atrologers so idle as to judge of a man nature and destiny by  the constellation of the moment of his nativity or conception this colour be  reprehend because many inception be but as Epicurus team they tentamentae that  be imperfect offer and essay which vanish and come to no substance without a  iteration so as in such case the second degree seem the worthy as the body  horse in the cart that draw more then the before horse hereof the common from  be the second blow make the fray the second word make the bargain alter  principium devoted to alter to take away c another reprehension of this colour  be in respect of deftigation which make perseueace of great dignity then  inception but settle affection or judgement make the continuance three this  colour be reprehend in such thing which have a natural course and inclination  contrary to a inception so that the inception be continual evacuate and get no  start but there behoof continuous start as in the common from non go be  go back who non make deficit run against the hill row against the stream c for  if it be with the stream or with the hill then the degree of inception be more  then all the rest fourthly this colour be to be understand of gradus start a  force and sharply proportion come step ab act and growth for other mayor  to see gradus ab powerless and force how a force and sharply Finis