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x. Of Love.
HE Stage is more beholding to Love, than 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 mischief; fometimes like a Syren, fometimes like a Fury. You may obferve, that amongst all the great and worthy Persons, (whereof the memory remaineth, either Ancient or Recent) there is not One, that hath been tranfported to the mad degree of Love: which fhews, that great Spirits and great Bufinefs do keep out this weak Paffion. You must except, neverthelefs, Marcus Antonius the half 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 auftere, and wife Man: and therefore it seems (though rarely) that Love can find entrance, not only into an open Heart, but also into a Heart well fortified, if watch be not well kept. It is a poor faying of Epicurus; Satis magnum Alter Alteri Theatrum fumus: as if Man, made for the contemplation of Heaven, and all Noble Objects, fhould do nothing but kneel before a little Idol, and make himself subject, though not of the Mouth (as Beasts are) yet of the Eye, which was given him for higher Purposes. It is a ftrange Thing, to note the Excess of this Paffion; and how it
braves the Nature and Value of Things; by this, that the Speaking in a perpetual Hyperbole, is comely in nothing but in Love. Neither is it merely in the Phrase; for whereas it hath been well faid, that the Arch-flatterer, with whom all the petty Flatterers have Intelligence, is a Man's Self; certainly the Lover is more. For there was never proud Man thought so absurdly well of himfelf, as the Lover doth of the Perfon loved: and therefore it was well faid; That it is impoffible to love, and to be wife. Neither doth this Weakness appear to others only, and not to the Party loved; but to the Loved, moft of all: except the Love be reciprocal. For, it is a true Rule, that Love is ever rewarded, either with the Reciprocal, or with an inward, and secret Contempt. By how much the more, Men ought to beware of this Paffion, which loseth not only other things, but itself. As for the other Loffes, the Poet's Relation doth well figure them: That he that preferred Helena, quitted the Gifts of Juno and Pallas. For whosoever esteemeth too much of Amorous Affection, quitteth both Riches and Wifdom. This Paffion hath his Floods in the very times of Weakness; which are, great Profperity and great Adversity; though this latter hath been lefs obferved. Both which times kindle Love, and make it more fervent, and therefore fhew it to be the Child of Folly. They do beft, who, if they cannot but admit Love, yet make it keep Quarter: and fever it wholly from their ferious Affairs, and Actions of life: For if it check once with Bufinefs, it troubleth Men's Fortunes; and
maketh Men, that they can no ways be true to their own Ends. I know not how, but Martial Men are given to Love: I think it is, but as they are given to Wine; for Perils commonly ask to be paid in Pleasures. There is in Man's Nature, a fecret Inclination and Motion towards love of others; which, if it be not spent upon fome one, or a few, doth naturally spread itself towards many; and maketh men become Humane and Charitable; as it is feen fometime in Friars. Nuptial Love maketh Mankind; Friendly Love perfecteth it; but Wanton Love corrupteth, and imbaseth it.
XI. Of Great Place.
EN in Great Place are thrice Servants: Servants of the Sovereign or State; Servants of Fame; and Servants of Bufinefs. So as they have no Freedom; neither in their Perfons, nor in their Actions, nor in their Times. It is a ftrange defire, to feek Power, and to lofe Liberty; or to seek Power over others, and to lofe Power over a Man's Self. The Rifing unto Place is laborious; and by Pains Men come to greater Pains: and it is fometimes base; and by Indignities, Men come to Dignities. The Standing is flippery, and the Regrefs is either a downfall, or at least an Eclipfe, which is a Melancholy Thing. Cùm non fis qui fueris, non effe cur velis vivere. Nay, retire Men
cannot, when they would; neither will they, when it were Reason: But are impatient of privateness, even in Age, and Sickness, which require the fhadow: Like old Townfmen, that will be ftill fitting at their Street door; though thereby they offer age to fcorn. Certainly Great Perfons had need to borrow other Men's Opinions, to think themselves happy; for if they judge by their own Feeling, they cannot find it: But if they think with themselves, what other men think of them, and that other men would fain be as they are, then they are happy, as it were by report; when perhaps they find the contrary within. For they are the first, that find their own Griefs; though they be the last, that find their own Faults. Certainly, Men in Great Fortunes are strangers to themselves; and while they are in the puzzle of business, they have no time to tend their Health, either of Body, or Mind. Illi Mors gravis incubat Qui notus nimis omnibus Ignotus moritur fibi. In Place, there is License to do Good, and Evil; whereof the latter is a Curfe; for in Evil, the best condition is, not to Will; the Second, not to Can. But Power to do good, is the true and lawful End of Aspiring. For good Thoughts (though God accept them,) yet towards men, are little better than good Dreams; except they be put in Act; and that cannot be without Power, and Place; as the Vantage, and Commanding Ground. Merit and good Works, is the End of Man's Motion; and Conscience of the fame is the Accomplishment of Man's Reft. For if a Man can be Partaker of God's
Theatre, he fhall likewife be Partaker of God's Reft. Et converfus Deus, ut afpiceret Opera, quæ fecerunt manus fuæ, vidit quòd omnia effent bona nimis and then the Sabbath. In the Discharge of thy Place, fet before thee the best Examples; for Imitation is a Globe of Precepts. And after a time, fet before thee thine own Example; and examine thyself strictly, whether thou didst not beft at first. Neglect not also the Examples of those, that have carried themselves ill, in the fame Place: not to set off thyself, by taxing their Memory; but to direct thyself what to avoid. Reform therefore, without Bravery, or Scandal of former Times, and Perfons; but yet set it down to thyfelf, as well to create good Precedents, as to follow them. Reduce things to the first Institution, and observe wherein, and how, they have degenerated: but yet afk Counsel of both Times; of the Ancient Time, what is best; and of the Latter Time, what is fitteft. Seek to make thy Course regular; that Men may know beforehand, what they may expect: But be not too pofitive, and peremptory; and express thyself well, when thou digreffeft from thy Rule. Preserve the Right of thy Place; but ftir not questions of Jurifdiction: and rather affume thy Right, in Silence and de facto, than voice it with Claims and Challenges. Preserve likewise the Rights of Inferior Places; and think it more Honour to direct in chief, than to be busy in all. Embrace and invite Helps and Advices, touching the Execution of thy Place; and do not drive away fuch as bring thee Information, as Meddlers; but