tutum fervare; so a politic man in every thing should say to himself, Et hoc volo, ac etiam aliquid addifcere. I have stayed the longer upon this precept of obtaining good information, because it is a main part by itself, which anfwereth to all the reft. But, above all things, Caution must be taken that men have a good stay and hold of themselves, and that this much knowledge 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 conclufion but only to this, to make a better and freer choice of those actions which may concern us, and to conduct them with the lefs error and the more dexterity.

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. James faith, though men look oft in a glass, yet they do fuddenly forget themfelves; wherein as the divine glafs is the word of GOD, fo the politic glass is the state of the world, or times wherein we live, in the which we are to behold ourselves.

For men ought to take an impartial view of their own abilities and virtues; and again of their wants and impediments; accounting these with the most, and those other with the leaft; and from this view and examination to frame the confiderations following.

First, to confider how the constitution of their

nature forteth 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 diffonant, then in the whole course of their life to be more clofe, retired, and reserved: as we fee in Tiberius, who was never seen at a play, and came not into the Senate in twelve of his last years; whereas Augustus Cæfar lived ever in men's eyes, which Tacitus obferveth, Alia Tiberio morum via.

Secondly, to confider how their Nature forteth with profeffions and courses of life, and accordingly to make election, if they be free; and, if engaged, to make the departure at the firft opportunity: as we fee was done by Duke Valentine, that was defigned by his father to a facerdotal profeffion, 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 Prieft.

Thirdly, to confider how they fort with those whom they are like to have Competitors and Concurrents; and to take that course wherein there is most folitude, and themselves like to be most eminent: as Julius Cæfar did, who at first was an Orator or Pleader; but when he faw the excellency of Cicero, Hortenfius, 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 forfook his course begun toward a civil and popular greatness, and transferred his defigns to a martial greatness.

Fourthly, in the choice of their friends and dependences, to proceed according to the Compofition of their own nature: as we may fee in Cæfar; all whofe friends and followers were men active and effectual, but not folemn, or of reputation.

Fifthly, to take special heed how they guide themselves by examples, in thinking they can do as they fee others do; whereas perhaps their natures and carriages are far differing. In which Error it seemeth Pompey was, of whom Cicero faith, that he was wont often to fay, Sylla potuit, ego non potero? Wherein he was much abufed, the natures and proceedings of himself and his example being the unlikeft in the world; the one being fierce, violent, and preffing the fact; the other folemn, and full of Majefty and circumftance, and therefore the less effectual.

But this precept touching the politic knowledge of ourselves, hath many other branches, whereupon we cannot infist.

Next to the well understanding and discerning of a man's felf, there followeth the well opening and revealing a man's felf; wherein we see nothing more ufual than for the more able man to make the lefs fhew. For there is a great advantage in the well setting forth of a man's virtues, fortunes, merits; and again, in the artificial covering of a man's weaknesses, defects, difgraces; staying upon the one, sliding from the other; cherishing the one by circumstances, gracing the other by expofition, and the like: wherein we see what Tacitus faith of Mutianus, who was the greatest politician of his

time, Omnium quæ dixerat feceratque arte quâdam oftentator: which requireth indeed fome art, left it turn tedious and arrogant; but yet so, as oftentation, though it be to the first degree of vanity, feemeth to me rather a vice in Manners than in Policy for as it is faid, Audacter calumniare, femper aliquid hæret: fo, except it be in a ridiculous degree of deformity, Audacter te vendita, femper aliquid hæret. For it will stick with the more ignorant and inferior fort of men, though men of wisdom and rank do smile at it, and despise it; and yet the authority won with many doth countervail the disdain of a few. But if it be carried with decency and government, as with a natural, pleasant, and ingenious fashion; or at times when it is mixed with fome peril and unfafety, as in Military perfons; or at times when others are most envied; or with eafy and careless paffage to it and from it, without dwelling too long, or being too serious; or with an equal freedom of taxing a man's self, as well as gracing himself; or by occasion of repelling or putting down others' injury or insolence; it doth greatly add to reputation: and surely not a few folid natures, that want this ventofity, and cannot fail in the height of the winds, are not without fome prejudice and disadvantage by their moderation.

But for these flourishes and enhancements of virtue, as they are not perchance unnecessary, so it is at least necessary that virtue be not disvalued and imbased under the just price; which is done

in three manners: by offering and obtruding a man's felf; wherein men think he is rewarded, when he is accepted; by doing too much, which will not give that which is well done leave to settle, and in the end induceth fatiety; and by finding too foon the fruit of a man's virtue, in commendation, applause, honour, favour; wherein if a man be pleased with a little, let him hear what is truly faid; Cave ne infuetus rebus majoribus videaris, fi hæc te res parva ficuti magna delectat.

But the covering of defects is of no less importance than the valuing of good parts; which may be done likewise in three manners, by Caution, by Colour, and by Confidence. Caution is when men do ingeniously and discreetly avoid to be put into those things for which they are not proper: whereas, contrariwife, bold and unquiet fpirits will thrust themselves into matters without difference, and so publish and proclaim all their wants. Colour is, when men make a way for themselves, to have a conftruction made of their faults or wants, as proceeding from a better caufe, or intended for some other purpose: for of the one it is well faid,

Sæpe latet vitium proximitate boni,

and therefore whatsoever want a man hath, he must see that he pretend the virtue that shadoweth it; as if he be Dull, he must affect Gravity; if a Coward, Mildness; and fo the rest: for the second, a man must frame fome probable cause why he should not do his best, and why he should diffem