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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

HE Stage is more beholding to Love, then

THE

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) there is not One, that hath beene transported, to the mad degree of Love: which shewes, that 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

trum sumus: As if Man, made for the contemplation of Heaven, and all Noble Obiects, should doe nothing, but kneele before a little Idoll, and make himselfe subiect, though not of the Mouth (as Beasts are) yet of the Eye; which was given him for higher Purposes. It is a strange Thing, to note the Excesse of this Passion; And how it braves, the Nature, and value of things; by this, that the Speaking in a perpetuall Hyperbole, is comely in nothing, but in Love. Neither is it meerely in the Phrase; For whereas it hath beene well said, that the Arch-flatterer, with whom all the petty Flatterers have Intelligence, is a Mans Selfe; Certainly, the Lover is more. For there was never Proud Man, thought so absurdly well of himselfe, as the Lover doth of the Person loved: And therefore, it was well said; That it is impossible to love, and to be wise. Neither doth this weaknesse appeare to others onely, and not to the Party Loved; But to the Loved, most of all: except the Love be reciproque. For, it is a true Rule, that Love is ever rewarded, either with the Reciproque, or with an inward, and secret Contempt. By how much the more, Men ought to beware of this Passion, which loseth not only other things, but it selfe. As for the other losses, the Poets Relation, doth well figure them; That he that preferred Helena, quitted the Gifts of Iuno, and Pallas. For whosoever esteemeth too much of Amorous Affection, quitteth both Riches, and Wisedome. This Passion, hath his Flouds, in the very times of Weaknesse; which are, great Prosperitie; and great Adversitie; though this latter hath beene

lesse observed. Both which times kindle Love, and make it more fervent, and therefore shew it to be the Childe of Folly. They doe best, who, if they cannot but admit Love, yet make it keepe Quarter: And sever it wholly, from their serious Affaires, and Actions of life: For if it checke once with Businesse, it troubleth Mens Fortunes, and maketh Men, that they can, no wayes be true, to their owne Ends. I know not how, but Martiall Men, are given to Love: I thinke it is, but as they are given to Wine; For Perils, commonly aske, to be paid in Pleasures. There is in Mans Nature, a secret Inclination, and Motion, towards love of others; which, if it be not spent, upon some one, or a few, doth naturally spread it selfe, towards many; and maketh men become Humane, and Charitable; As it is seene sometime in Friars. Nuptiall love maketh Mankinde; Friendly love perfecteth it; but Wanton love Corrupteth, and Imbaseth it,

ΧΙ

Of Great Place

Servants of the Soveraigne or State; Servants of Fame; and Servants of Businesse. So as they have no Freedome; neither in their Persons; nor in their Actions; nor in their Times. It is a strange desire, to seeke Power, and to lose Libertie; Or to seeke Power over others, and to loose Power over a Mans Selfe. The Rising unto Place is Laborious; And by Paines Men come to greater Paines; And it is sometimes base; And by Indignities, Men come to Dignities. The standing is slippery, and the Regresse, is either a downefall, or at least an Eclipse, which is a Melancholy Thing. Cùm non sis, qui fueris, non esse, cur velis vivere. Nay, retire Men cannot, when they would; neither will they, when it were Reason: But are impatient of privatenesse, even in Age, and Sicknesse, which require the Shadow: Like old Townesmen, that will be still sitting at their Street doore; though thereby they offer Age to Scorne. Certainly Great Persons, had need to

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