after-game of reputation.  And lastly I place honour, which is more easily won by any of the other three, much more by all, than any of them can be purchased by honour.  To conclude this precept, as there is order and priority in matter, so is there in time, the preposterous placing whereof is one of the commonest errors:  while men fly to their ends when they should intend their beginnings, and do not take things in order of time as they come on, but marshal them according to greatness and not according to instance; not observing the good precept, Quod nunc instat agamus.

(39) Another precept of this knowledge is not to embrace any matters which do occupy too great a quantity of time, but to have that sounding in a man’s ears, Sed fugit interea fugit irreparabile tempus:  and that is the cause why those which take their course of rising by professions of burden, as lawyers, orators, painful divines, and the like, are not commonly so politic for their own fortune, otherwise than in their ordinary way, because they want time to learn particulars, to wait occasions, and to devise plots.

(40) Another precept of this knowledge is to imitate nature, which doth nothing in vain; which surely a man may do if he do well interlace his business, and bend not his mind too much upon that which he principally intendeth.  For a man ought in every particular action so to carry the motions of his mind, and so to have one thing under another, as if he cannot have that he seeketh in the best degree, yet to have it in a second, or so in a third; and if he can have no part of that which he purposed, yet to turn the use of it to somewhat else; and if he cannot make anything of it for the present, yet to make it as a seed of somewhat in time to come; and if he can contrive no effect or substance from it, yet to win some good opinion by it, or the like.  So that he should exact an account of himself of every action, to reap somewhat, and not to stand amazed and confused if he fail of that he chiefly meant:  for nothing is more impolitic than to mind actions wholly one by one.  For he that doth so loseth infinite occasions which intervene, and are many times more proper and propitious for somewhat that he shall need afterwards, than for that which he urgeth for the present; and therefore men must be perfect in that rule, Haec oportet facere, et illa non imittere.

(41) Another precept of this knowledge is, not to engage a man’s self peremptorily in anything, though it seem not liable to accident; but ever to have a window to fly out at, or a way to retire:  following the wisdom in the ancient fable of the two frogs, which consulted when their plash was dry whither they should go; and the one moved to go down into a pit, because it was not likely the water would dry there; but the other answered, “True, but if it do, how shall we get out again?”

(42) Another precept of this knowledge is that ancient precept of Bias, construed not to any point of perfidiousness, but to caution and moderation, Et ama tanquam inimicus futurus et odi tanquam amaturus.  For it utterly betrayeth all utility for men to embark themselves too far into unfortunate friendships, troublesome spleens, and childish and humorous envies or emulations.