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She thinke her Husband Wise; which She will never doe, if She finde him Jealous. Wives are young Mens Mistresses; Companions for middle Age; and old Mens Nurses. So as a Man may have a Quarrell to marry, when he will. But yet, he was reputed one of the wise Men, that made Answer to the Question; When a Man should marry? A young Man not yet, an Elder Man not at all. It is often seene, that bad Husbands, have very good Wives; whether it be, that it rayseth the Price of their Husbands Kindnesse, when it comes; Or that the Wives take a Pride, in their Patience. But this never failes, if the bad Husbands were of their owne choosing, against their Friends consent; For then, they will be sure, to make good their owne Folly.
THERE be none of the Affections, which have
I beene noted to fascinate, or bewitch, but Love, and Envy. They both have vehement wishes; They frame themselves readily into Imaginations, and Suggestions; And they come easily into the Eye; especially upon the presence of the Obiects; which are the Points, that conduce to Fascination, if any such Thing there be. We see likewise, the Scripture calleth Envy, An Évill Eye: And the Astrologers, call the evill Influences of the Starrs, Evill Aspects; So that still, there seemeth to be acknowledged, in the Act of Envy, an Eiaculation, or Irradiation of the Eye. Nay some have beene so curious, as to note, that the Times, when the Stroke, or Percussion of an Envious Eye doth most hurt, are, when the Party envied is beheld in Glory, or Triumph; For that sets an Edge upon Envy; And besides, at such times, the Spirits of the person Envied, doe come forth, most into the outward Parts, and so meet the Blow.
But leaving these Curiosities, (though not unworthy, to be thought on, in fit place,) wee will handle, what Persons are apt to Envy others; What persons are most subiect to be Envied themselves; And, What is the Difference between Publique, and private Envy.
A man, that hath no vertue in himselfe, ever envieth Vertue in others. For Mens Mindes, will either feed upon their owne Good, or upon others Evill; And who wanteth the one, wil prey upon the other; And who so is out of Hope to attaine to anothers Vertue, will seeke to come at even hand, by Depressing an others Fortune."
A man that is Busy, and Inquisitive, is commonly Envious: For to know much of other Mens Matters, cannot be, because all that Adoe may concerne his owne Estate: Therfore it must needs be, that he taketh a kinde of plaie-pleasure, in looking upon the Fortunes of others; Neither can he, that mindeth but his own Businesse, finde much matter for Envy. For Envy is a Gadding Passion, and walketh the Streets, and doth not keepe home; Non est curiosus, quin idem sit malevolus.
Men of Noble birth, are noted, to be envious towards New Men, when they rise. For the distance is altered; And it is like a deceipt of the Eye, that when others come on, they thinke themselves goe backe.
Deformed Persons, and Eunuches, and Old Men, and Bastards, are Envious: For he that cannot possibly mend his owne case, will doe what he can to impaire anothers; Except these Defects light, upon a very brave, and Heroicall Nature; which thinketh to make his Naturall Wants, part of his Honour: In that it should be said, that an Eunuch, or a Lame Man, did such great Matters; Affecting the Honour of a Miracle; as it was in Narses the Eunuch, and Agesilaus, and Tamberlanes, that were Lame men.
The same, is the Case of Men, that rise after Calamities, and Misfortunes; For they are, as Men fallen out with the times; And thinke other Mens Harmes, a Redemption, of their owne Sufferings.
They, that desire to excell in too many Matters, out of Levity, and Vaine glory, are ever Envious; For they cannot want worke; It being impossible, but many, in some one of those Things, should surpasse them. Which was the Character of Adrian the Emperour, that mortally Envied Poets, and Painters, and Artificers, in Works, wherein he had a veine to excell.
Lastly, neare Kinsfolks, and Fellowes in Office, and those that have beene bred together, are more apt to Envy their Equals, when they are raised. For it doth upbraid unto them, their owne Fortunes; And pointeth at them, and commeth oftner into their remembrance, and incurreth likewise more into the note of others: And Envy ever redoubleth from Speech and Fame. Cains Envy, was the more vile, and Malignant, towards his brother Abel; Because, when his Sacrifice was better accepted, there was no Body to looke on. Thus much for those that are apt to Envy.
Concerning those that are more or lesse subiect to Envy: First, Persons of eminent Vertue, when they are advanced, are lesse envied. For 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