Xi.—: What is procured by our own virtue and industry is a greater good; and what by another’s, or by the gift of fortun

The reasons are—1. Future hope, because in the favors of others, or the gifts of fortune, there is no great certainty; but our own virtue and abilities are always with us: so that when they have purchased us one good, we have them as ready, and by use better edged to procure us another. 2. Because what we enjoy by the benefit of others carries with it an obligation to them for it, whereas what is derived from ourselves comes without clog or encumbrance. Nay, when the Divine Providence bestows favors upon us, they require acknowledgments and a kind of retribution to the Supreme Being; but in the other kind, men rejoice (as the prophet speaks), and are glad; they offer to their toils, and sacrifice to their nets. 3. Because what comes to us unprocured by our own virtue, yields not that praise and reputation we affect; for actions of great felicity may produce much wonder, but no praise: so Cicero said to Cæsar, “We have enough to admire, but want somewhat to praise.” 4. Because the purchases of our own industry are commonly joined with labor and struggle, which have not only some sweetness themselves, but give an edge and relish to enjoyment. Venison is sweet to him that kills it.

There are four opposites or counter-colors to this sophism, and may serve as confutations to the four preceding colors respectively. 1. Because felicity seems to be a work of the Divine favor, and accordingly begets confidence and alacrity in ourselves, as well as respect and reverence from others. And this felicity extends to casual things, which human virtue can hardly reach. So when Cæsar said to the master of the ship in a storm, “Thou carriest Cæsar and his fortune”; if he should have said, “Thou carriest Cæsar and his virtue,” it had been but a small support against the danger. 2. Because those things which proceed from virtue and industry are imitable, and lie open to others; whereas felicity is inimitable, and the prerogative of a singular person: whence, in general, natural things are preferred to artificial, because incapable of imitation; for whatever is imitable seems common, and in every one’s power. 3. The things that proceed from felicity seem free gifts unpurchased by industry, but those acquired by virtue seem bought: whence Plutarch said elegantly of the successes of Timoleon (an extremely fortunate man), compared with those of his contemporaries Agesilaus and Epaminondas, “that they were like Homer’s verses, and besides their other excellences, ran peculiarly smooth and natural.” 4. Because what happens unexpectedly is more acceptable, and enters the mind with greater pleasure; but this effect cannot be had in things procured by our own industry.