THIS SECOJfD BOOK. 169 



of themselves, and that this much knowing do not draw on 

 much meddling ; for nothing is more unfortunate than light and 

 rash intermeddling in many matters. So that this variety of 

 knowledge tendeth in conclusion but only to this, to make a 

 better and freer choice of those actions which may concern us. 

 and to conduct them with the less error and the more dexterity. 



(23) The second precept concerning this knowledge is, for 

 men to take good information touching their own person, and 

 well to understand themselves; knowing that, as St. Jamea 

 saith, though men look oft in a glass, yet they do suddenly 

 forget themselves ; wherein as the divine glass is the Word of 

 God, so the politic glass is the state of the world, or times 

 wherein we live, in the which we are to behold ourselves. 



(24) For men ought to take an impartial view of their own 

 abilities and virtue*! ; and again of their wants and impedi 

 ments ; accounting these with the most, and those other with 

 the least ; and from this view and examination to frame the 

 considerations following. 



(25) First, to consider how the constitution of their nature 

 sorteth with the general state of the times ; which if they find 

 agreeable and fit, then in all things to give themselves more 

 scope and liberty ; but if differing and dissonant, then in the 

 whole course of their life to be more close retired, and reserved ; 

 as we see in Tiberius, who was never seen at a play, and came 

 not into the senate in twelve of his last years ; whereas 

 Augustus Caesar lived ever in men s eyes, which Tacitus ob- 

 serveth, alia, Tiberio morum via. 



(26) Secondly, to consider how their nature sorteth with pro 

 fessions and courses of life, and accordingly to make election, 

 if they be free ; and, if engaged, to make the departure at the 

 first opportunity ; as we see was done by Duke Valentine, that 

 was designed by his father to a sacerdotal profession, but 

 quitted it soon after in regard of his parts and inclination ; 

 being such, nevertheless, as a man cannot tell well whether 

 they were worse for a prince or for a priest. 



(27) Thirdly, to consider how they sort with those whom 

 they are like to have competitors and concurrents ; and to take 

 that course wherein there is most solitude, and themselves like 

 to be most eminent ; as Caesar Julius did, who at first was an 

 orator or pleader ; but when he saw the excellency of Cicero, 

 Hortensius, Catulus, and others for eloquence, and saw there 

 was no man of reputation for the wars but Pompeius, upon 

 whom the state was forced to rely, he forsook his course begun 

 towards a civil and popular greatness, and transferred bis de 

 signs to a martial greatness. 



F* 84 



