chiefe. Certainly, the best workes, and of greatest Merit for the Publike, have proceeded from the unmarried, or Childlesse Men; which, both in Affection, and meanes, have married and endowed the Publike. Yet it were great Reason, that those that have Children, should have greatest care of future times; unto which, they know, they must transmit, their dearest pledges. Some there are, who though they lead a Single Life, yet their Thoughts doe end with themselves, and account future Times, Impertinences. Nay, there are some other, that account Wife and Children, but as Bills of charges. Nay more, there are some foolish rich covetous Men, that take a pride in having no Children, because they may be thought, so much the richer. For perhaps, they have heard some talke; Such an one is a great rich Man; And another except to it; Yea, but he hath a great charge of Children: As if it were an Abatement to his Riches. But the most ordinary cause of a Single Life, is Liberty; especially, in certaine Selfe-pleasing, and humorous Mindes, which are so sensible of every restraint, as they will goe neare, to thinke their Girdles, and Garters, to be Bonds and Shackles. Unmarried Men are best Friends; best Masters; best Servants; but not alwayes best Subjects; For they are light to runne away; And almost all

Fugitives are of that Condition. A Single Life doth well with Church men: For Charity will hardly water the Ground, where it must first fill a Poole. It is indifferent for Judges and Magistrates: For if they be facile, and corrupt, you shall have a Servant, five times worse than a Wife. For Souldiers, I finde the Generalls commonly in their Hortatives, put Men in minde of their Wives and Children: And I thinke the Despising of Marriage, amongst the Turkes, maketh the vulgar souldier more base. Certainly, Wife and Children, are a kinde of Discipline of Humanity: And single Men, though they be many times more Charitable, because their Meanes are lesse exhaust; yet, on the other side, they are more cruell, and hard hearted, (good to make severe Inquisitors) because their Tendernesse, is not so oft called upon. Grave Natures, led by Custome, and therfore constant, are commonly loving Husbands; As was said of Ulysses; Vetulam suam prætulit Immortalitati. Chast Women are often Proud, and froward, as Presuming upon the Merit of their Chastity. It is one of the best Bonds, both of Chastity and Obedience, in the Wife, if 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.

IX.

OF ENVY.

THERE be none of the Affections, which have 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 Objects; which are the Points, that conduce to Fascination, if any such Thing there be. We see likewise, the Scripture calleth Envy, An Evill 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 Ejaculation, 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 Subject 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, will 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 Mat