2 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 Beafts are), yet of the Eye, which was given him for higher Purposes. It is a strange Thing to note the Excefs 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 Phrafe; 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 abfurdly 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.3 Neither doth this Weakness appear to others only, 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 fecret Contempt. By how much the more Men ought to beware ofthis Paffion, which lofeth 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 whofoever efteemeth too much of Amorous Affection quitteth both Riches and Wifdom. This Paffion hath his Floods 2 Senec. Ep. Moral. i. 7. Cf. Adv. of Learn. I. iii. 6. Amare et Sapere vix Deo conceditur.-Pub. Syr. Senl. 15. Cf. Adv. of Learn. ii. proem. § 15. 4 Ovid Heroid. xvi. 163. in the very times of Weakness; which are, great Profperity and great Adverfity; 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 serious Affairs, and Actions of life: for if it check once with Business, 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: 5 I think it is, but as they are given to Wine; for Perils commonly afk to be paid in Pleafures. 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 : dom, neither in their 5 Ariftotle makes the fame obfervation, Polit. II. vi. 6. and adds that it was a truthful idea of the union of Mars and Venus. mythologist who first imagined the 1 See Antitheta, No. 7. tions, nor in their Times. It is a strange defire, to seek Power and to lose Liberty; or to seek Power over others, and to lose Power over a Man's Self. The Rifing unto Place is laborious; and by Pains Men come to greater Pains; and it is sometimes base; and by Indignities Men come to Dignities. The Standing is flippery, and the Regress 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 scorn. 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 ftrangers 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, 2 Senec. Thyeft. ii. 401. In Place there is Licenfe to do Good and Evil; whereof the latter is a Curse; 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 Afpiring. 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 à Man can be Partaker of God's Theatre, he fhall likewise be Partaker of God's Reft. Et converfus Deus, ut adfpiceret Opera, quæ fecerunt manus fuæ, vidit quòd omnia essent bona nimis 3 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 time fet before thee thine own Example; and examine thyself strictly whether thou didst not best 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 thyself, as well to create good Precedents as to follow them. Reduce things to the first Institution, and obferve wherein and how they have degenerate: but yet afk Counsel of both Times; of the Ancient Time Genefis i. 31. what is beft; and of the Latter Time what is fitteft. Seek to make thy Courfe 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. Preferve the Right of thy Place, but ftir not questions of Jurifdiction: and rather af fume thy Right in Silence, and de facto, than voice it with Claims and Challenges. Preferve likewise the Rights of Inferior Places; and think it more Honour to direct in chief than to be bufy 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 accept of them in good part. The vices of Authority are chiefly four: Delays, Corruption, Roughnefs, and Facility. For Delays; give eafy Accefs; keep Times appointed; go through with that which is in hand; and interlace not business but of neceffity. For Corruption; do not only bind thine own Hands or thy Servants' Hands from taking; but bind the Hands of Suitors alfo from offering. For Integrity used doth the one; but Integrity profeffed, and with a manifest deteftation of Bribery, doth the other. And avoid not only the Fault, but the Sufpicion. Whofoever is found variable, and changeth manifeftly without manifest Cause, giveth Sufpicion of Corruption. Therefore, always, when thou changest thine Opinion or Course, profess it plainly, and declare it, together with the Reasons that move thee to change; and do not think to steal it. A Servant, or a Favourite, if he |