why al

tions 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 do
make a man pine, which other affections do not, be-
cause they are not so continual. It is also the vilest
affection, and the most depraved; for which cause it
is the proper attribute of the devil, who is called
"The envious man, that soweth tares amongst the
"wheat by night;" as it always cometh to pass, that
envy worketh subtilly, and in the dark, and to the
prejudice of good things, such as is the wheatational
Bacor

Comp

ino.

сто

definition

хадание

X. OF LOVE.*
indebted

man

without

independent

The stage is more beholding to love, than the life of man for as to the stage, love is even matter of comedies, and now and then of tragedies; but in life it doth much mischief sometimes like a siren, 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 been transported to the mad degree of love, which shews, that great spirits and great business do keep out this weak passion. You must except, nevertheless, Marcus Antonius, the half partner of the empire of Rome, and Appius Claudius, the decemvir and lawgiver; whereof the former was indeed a voluptuous man, and inordinate; but the latter was an austere and wise man and therefore it seems (though rarely,) that love can

True of /dire red townd oustanding and anter

man. rat for roinnal ind

4matic

* See note Fat the end.

find entrance, not only into an open heart, but also into a heart well fortified, if watch be not well kept. "Satis magnum

It is a poor saying of Epicurus, « Start for the

alter alteri theatrum sumus;" as if man, made for the contemplation of heaven, and all noble objects, should do nothing but kneel before a little idol, and make himself a subject, 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 excess of this passion, 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 said, "That the arch "flatterer, with whom all the petty flatterers haveintelligence, is a man's self;" certainly the lover is more; for there was never proud man thought so absurdly well of himself 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 hoolishness doth this weakness appear to others, only, and not to person loud the party loved, but to the loved most 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, or secret contempt; by how much the more men ought to beware of this passion, which loseth not only other things, but itself. As for other losses the, poet's relation doth well figure Paris them: "That he that preferred -Helena, quitted "the gifts of Juno and Pallas;" for whosoever esteemeth too much of amorous affection, quitteth

in love too

22

both riches and wisdom. This passion hath his floods in the very times of weakness, which are, great prosperity and great adversity, though this latter hath been less observed; both which times kindle fervent love, and make it more frequent, and therefore shew it to be the child of folly. They do best, who, if they cannot but admit love, yet make it keep quarter, and sever 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 menity they can no ways be true to their own ends. 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 secret inclination and motion towards love of others, which, if it be not spent upon some one or a few, doth naturally spread itself towards many, and maketh men become humane and charitable, as it is seen sometimes in friars. Nuptial love maketh mankind: friendly love perfecteth it; but wanton love corrupteth and embaseth it.

sif 18

XI. OF GREAT PLACE.

Men in great place are thrice servants; servants of the sovereign or state, servants of fame, and servants of business; so as they have no freedom, neither in their persons, nor in their actions, nor in their times. It is a strange desire to seek power and to lose liberty; or to seek power over others, and to lose power over a man's self. The rising unto place is laborious, and by pains men come to greater pains;

VOL. III.

So good byour

Fellow man

D

and it is sometimes base, and by indignities men weathers

come to dignities. The standing is slippery, and the regress is either a downfall, or at least an eclipse, which is a melancholy thing: "Cum non sis qui fueris,

66

non esse 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 shadow; like old townsmen, that will be still sitting at their street door, though thereby they offer age to scorn. Certainly great persons 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 sibi." In place there is license 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 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

66

vantage and commanding ground. Merit and good works is the end of man's motion; and conscience of the same is the accomplishment of man's rest: for if a man can be partaker of God's theatre, he shall likewise be partaker of God's 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 the place set before\ thee the best examples; for imitation is a globe of precepts; and after a time set 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 same 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 persons; but yet set it down to thyself, as well to create good precedents as to follow them. Reduce things to the first institution, adve ancients and observe wherein and how they have degenerated; unt people but yet ask counsel of both times; of the ancienter time what is best; and of the latter time what is fittest. Seek to make thy course regular, that men may know beforehand what they may expect; but be not too positive and peremptory; and express thyself well when thou digressest from thy rule Preserve the right of thy place, but stir not questions of jurisdiction; and rather assume 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

e.