their Fortune seemeth but due unto them; and no man Envieth the Payment of a Debt, but Rewards, and Liberality rather. Againe, Envy is ever ioyned, with the Comparing of a Mans Selfe; And where there is no Comparison, no Envy; And therfore Kings, are not envied, but by Kings. Neverthelesse, it is to be noted, that unworthy Persons, are most envied, at their first comming in, and afterwards overcome it better; wheras contrariwise, Persons of Worth, and Merit, are most envied, when their Fortune continueth long. For by that time, though their Vertue be the same, yet it hath not the same Lustre; For fresh Men grow up, that darken it.

Persons of Noble Bloud, are lesse envied, in their Rising: For it seemeth, but Right, done to their Birth. Besides, there seemeth not much added to their Fortune; And Envy is as the Sunne Beames, that beat hotter, upon a Bank or steepe rising Ground; then upon a Flat. And for the same reason, those that are advanced by degrees, are lesse envied, then those that are advanced suddainly, and per saltum.

Those that have ioyned with their Honour, great Travels, Cares, or Perills, are lesse subiect to Envy. For Men thinke, that they earne their Honours hardly, and pitty them sometimes; And Pitty, ever healeth Envy: Wherefore, you shall observe that the more deepe, and sober sort of Politique persons, in their Greatnesse, are ever bemoaning themselves, what a Life they lead; Chanting a Quanta patimur. Not that they feele it so, but onely to abate the Edge of Envy. But this is to be understood, of

Businesse, that is laid upon Men, and not such as they call unto themselves. For Nothing increaseth Envy more, then an unnecessary, and Ambitious Ingrossing of Businesse. And nothing doth extinguish Envy more, then for a great Person, to preserve all other inferiour Officers, in their full Rights, and Preheminences, of their Places. For by that meanes, there be so many Skreenes betweene him, and Envy.

Above all, those are most subiect to Envy, which carry the Greatnesse of their Fortunes, in an insolent and proud Manner: Being never well, but while they are shewing, how great they are, Either by outward Pompe, or by Triumphing over all Opposition, or Competition; whereas Wise men will rather doe sacrifice to Envy; in suffering themselves, sometimes of purpose to be crost, and overborne in things, that doe not much concerne them. Notwithstanding, so much is true; That the e Carriage of Greatnesse, in a plaine and open manner (so it be without Arrogancy, and Vaine glory) doth draw lesse Envy, then if it be in a more crafty, and cunning fashion. For in that course, a Man doth but disavow Fortune; And seemeth to be doesn't at. conscious, of his owne want in worth; And doth tribute to but teach others to Envy him. himself the good Lastly, to conclude this Part; As we said in Luck it. the beginning, that the Act of Envy, had some he has had what in it, of Witchcraft; so there is no other Cure of Envy, but the cure of Witchcraft: And that is, to remove the Lot (as they call it) & to lay it upon another. For which purpose, the wiser Sort of great Persons, bring in ever upon

D

praise

the Stage, some Body, upon whom to derive the Envie, that would come upon themselves; Sometimes upon Ministers, and Servants; Sometimes upon Colleagues and Associates; and the like; And for that turne, there are never wanting, some Persons of violent and undertaking Natures, who so they may have Power, and Businesse, will take it at any Cost.

Now to speake of Publique Envy. There is yet some good in Publique Envy; whereas in Private, there is none. For Publique Envy is as an Ostracisme, that eclipseth Men, when they grow too great. And therefore it is a Bridle also to Great Ones, to keepe them within Bounds.

This Envy, being in the Latine word Invidia, goeth in the Moderne languages, by the name of Discontentment: Of which we shall speake in handling Sedition. It is a disease, in a State, like to Infection. For as Infection, spreadeth upon that, which is sound, and tainteth it; So when Envy, is gotten once into a State, it traduceth even the best Actions thereof, and turneth them into an ill Odour. And therefore, there is little won by intermingling of

decorog. of plausible Actions. For that doth argue, but a Weaknesse, and Feare of Envy, which hurteth so much the more, as it is likewise usuall in Infections; which if you feare them, you call them upon you.

This publique Envy, seemeth to beat chiefly, upon principall Officers, or Ministers, rather then upon Kings, & Estates themselves. But this is a sure Rule, that if the Envy upon the

Minister, be great, when the cause of it, in him, is smal; or if the Envy be generall, in a manner, upon all the Ministers of an Estate; then the Envy (though hidden) is truly upon the State it selfe. And so much of publike envy or discontentment, & the difference therof from Private Envy, which was handled in the first place.

We will adde this, in generall, touching the Affection of Envy; that of all other Affections, it is the most importune, and continuall. For of other Affections, there is occasion given, but now and then: And therefore, it was well said, Invidia festos dies non agit. For it is ever working upon some, or other. And it is also noted, that Love and Envy, doe make a man pine, which other Affections doe not; because they are not so continuall. It is also the vilest Affection, and the most depraved; For which cause, it is the proper Attribute, of the Devill, who is called; The Envious Man, that soweth tares amongst the wheat by night. As it alwayes commeth to passe, that Envy worketh subtilly, and in the darke; And to the preiudice of good things, such as is the Wheat.

X

Of Lobe

it is

more useful to ye. stage (he means) than to the life THE Stage is more beholding to Love, then

of

the Life of Man. For as to the Stage, Love is ever matter of Comedies, and now and then of Tragedies: But in Life, it doth much mischiefe: Sometimes like a Syren; Sometimes like a Fury. You may observe, that amongst all the great and worthy Persons, (whereof the memory remaineth, either Ancient or Recent) he means there is not One, that hath beene transported, wither at mind to the mad degree of Love: which shewes, that or gt! hearts great Spirits, and great Businesse, doe keepe out this weake Passion. You must except, neverthelesse, Marcus Antonius the halfe Partner of the Empire of Rome; and Appius Claudius the Decemvir, and Law-giver: Whereof the former, was indeed a Voluptuous Man, and Inordinate; but the latter, was an Austere, and wise man: And therefore it seemes (though rarely) that Love can finde entrance, not only into an open Heart; but also into a Heart well fortified; if watch be not well kept. It is a poore Saying of Epicurus; Satis magnum Alter Alteri Thea