but Epic. does

not mean it an e general remark he is write, to

защо

one of his
Philos.
friends &
yt. he doesit
mean yo. for the

Of Love

счаси вит Satis, "ste.

37

trum sumus: As if Man, made for the contem-
plation 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 disparaging

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 reward-
ed, either with the Reciproque, or with an in-
ward, 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 ~7
well figure them; That he that preferred Helena,
quitted the Gifts of Iuno, and Pallas. For who-
soever esteemeth too much of Amorous Affec-
tion, 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

Keep it in its prop. place

+ interfere

+

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.

M

XI

Of Great Place

EN in Great Place, are thrice Servants:

Servants of the Soveraigne or State; Ser

vants of Fame; and Servants of Businesse. So

as they have no Freedome; neither in their Per-ho

and

to their

sons; nor in their Actions; nor in their Times. on refuctions. 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 und. be impatient of privatenesse, even in Age, and reasonable 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

borrow other Mens Opinions; to thinke themselves happy; For if they iudge by their owne Feeling; they cannot finde it: But if they thinke with themselves, what other men thinke of them, and that other men would faine be as they are, then they are happy, as it were by report; When perhaps they finde the Contrary within. For they are the first, that finde their owne Griefs; though they be the last, that finde their owne Faults. Certainly, Men in Great Fortunes, are strangers to themselves, and while they are in the pusle of businesse, they have no time to tend their Health, either of Body, or Minde. Illi Mors gravis incubat, qui notus nimis omnibus, ignotus moritur sibi. In Place, There is License to doe Good, and Evill; wherof the latter is a Curse; For in Evill, the best condition is, not to will; The Second, not to Can. But Power to doe good, is the true and lawfull End of Aspiring. For good Thoughts (though God accept them,) yet towards men, are little better then good Dreames; 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 Mans Motion; And Conscience of the same, is the Accomplishment of Mans Rest, For if a Man, can be Partaker of Gods Theater, he shall likewise be Partaker of Gods Rest. Et conversus Deus, ut aspiceret Opera, quæ fecerunt manus suæ, vidit quod omnia essent bona nimis; And then the Sabbath. In the Discharge of thy Place, set before thee the best Examples; For Imitation, is a Globe of Precepts. And after

a

is equivalent to
whole world of
maxims; mi imitato.
a gt. man you practise
a whole world of
forecepts.

a time, set before thee, thine owne Example; And examine thy selfe strictly, whether thou didst not best at first. Neglect not also the Examples of those, that have carried themselves ill, in the same Place: Not to set off thy selfe, by taxing their Memory; but to direct thy selfe, what to avoid. Reforme therfore, without Braverie, or Scandall, of former Times, and Persons; but his paragenst yet set it downe to thy selfe, as well to create + publishy. good Presidents, as to follow them. Reduce seand also things, to the first Institution, and observe, wher- e in, and how, they have degenerate; but yet Counsell of both Times; Of the Ancient Time, s. to their what is best; and of the Latter Time, what is stitut? fittest. Seeke to make thy Course Regular; that (.9. how corne Men may know before hand what they may ex- pay officers pect: But be not too positive, and peremptorie; der our And expresse thy selfe well, when thou digres-Comtribution sest from thy Rule. Preserve the Right of thy appointed, Place; but stirre not questions of Iurisdiction:

aske

Carry

ન

And rather assume thy Right, in Silence, and dey. Prist or facto, then voice it, with Claimes, and Chal

lenges. Preserve likewise, the Rights of Infe- 3 be careful riour Places; And thinke it more Honour to give yo.

direct in chiefe, then to be busie in all. Embrace, and invite Helps, and Advices, touching the Execution of thy Place; And doe not drive away such, as bring thee Information, as Medlers; but accept of them in good part. The vices of Authoritie are chiefly foure: Delaies; Corruption; Roughnesse; and Facilitie. For Delaies; Give easie Accesse; Keepe times appointed; Goe through with that which is in hand; And interlace not businesse, but of ne

reasons.