(22) But to all this part of inquiry the most compendious way resteth in three things; the first, to have general acquaintance and inwardness with those which have general acquaintance and look most into the world; and specially according to the diversity of business, and the diversity of persons, to have privacy and conversation with some one friend at least which is perfect and well-intelligenced in every several kind.  The second is to keep a good mediocrity in liberty of speech and secrecy; in most things liberty; secrecy where it importeth; for liberty of speech inviteth and provoketh liberty to be used again, and so bringeth much to a man’s knowledge; and secrecy on the other side induceth trust and inwardness.  The last is the reducing of a man’s self to this watchful and serene habit, as to make account and purpose, in every conference and action, as well to observe as to act.  For as Epictetus would have a philosopher in every particular action to say to himself, Et hoc volo, et etiam institutum servare; so a politic man in everything should say to himself, Et hoc volo, ac etiam aliquid addiscere.  I have stayed the longer upon this precept of obtaining good information because it is a main part by itself, which answereth to all the rest.  But, above all things, caution must be taken that men have a good stay and hold 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. James 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 virtues; and again of their wants and impediments; 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 observeth, alia Tiberio morum via.

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