RULES FOR CONVERSATION, OR A Collection Of Moral Maxims and Reflections.  
By a Roman Catholic.  
LONDON, Printed for J. Eaglesfield, at the Marigold over against the Globe-Tavern in Fleetstreet. 1686.   

ADVERTISEMENTS.  
THere is newly published a Farce (as it hath been Played before the King and Queen) called The Devil of a Wife, or a Comical Transformation.  
As also Rules for Conversation or a Collection of Moral Maxims and Reflections.  
Likewise a new Book Entitled Latin Songs with their English, and Poems; (Chevy-Chace turned into Latin by Order of the Bishop of London) By Henry Bold formerly of N. Coll. in Oxon, afterwards of the Examiner's Office in Chancery. These Printed for John Eaglesfield Bookseller at the Marigold near Salisbury-Court in Fleetstreet.   

THE EPISTLE TO THE READER.  
Reader,  
THE following Observations are most of them certain Rules and Axioms which divers great good Men have used in their Conversations to their no small honour and advantage, and they may be of the same use to thee, if well digested and with Prudence reduced to practise; They are true, and a small Experience will tell you so; The more thoughts you spend on each particular, the better wilt thou like them; for my own part, I fear no Censure of the Book or its Author, since I am resolved not to be known, Judge as thou pleasest, perhaps thou mayest have Read several of them where I did, I think it no criminal theft to write what hath been written, though the Author be not Named, for that which I approve is my own in such case, besides I make no claim, the greater Number are a Collection as the Title speaks, however of this I am sure, they all are or may be useful, some of them are Common and obvious, yet the advantage of considering and using them, may never be the less, others may seem alike and to the same purpose, but on Second thoughts they'll yield different Precepts, Others may seem contradictory, but if reduced to particulars for use they'll appear otherwise; There may be many more added and much more Material, but nihil simul inceptum est & perfectum, and time perhaps may increase the number of these, In the Interim take what follows, they being first Collected for private use, are now Published for the Booksellers Benefitand Thine, which if attained, I am Content.   

A COLLECTION OF Moral Maxims and Reflections.  
I. NO Man is ever so Happy or so Miserable, in this Life, as he does Imagine himself to be.  
II. The Happiness and Misery of Men, depends as much on their Humour and the temper of their Mind, as on their Fortune and Condition in the World.  
III. Always put more confidence in those who have obliged you, then in those that you have obliged, for the former are more likely to do you a further kindness, than the latter, to acknowledge or requite what they have received.  
iv The contempt of Riches in the Philosophers was only a secret to prevent that contempt which attends Poverty.  
V He that counsel others to be Virtuous, doubles his obligation to be so Himself.  
VI By trifles are the qualities of Men as well discovered as by great Actions, for in the latter they are many times strained, and in the former more Natural.  
VII. A Generous Man lest regards Money, but when he hath it not, he wants it most.  
VIII. In any great Action, he that will be his own Counsellor, shall be sure to have a Fool for his Client.  
IX. Nothing is of more Importance in all a Man's Behaviour, then to know how to take an advantage when offered  
X. He that Winks at his own Faults thinks all the World Blind.  
XI. What you are to do, advise with many, what you are resolved to do communicate but to few.  
XII. No Man in Prudence will threaten when he hath any thing to Desire.  
XIII. When a Man is compelled to do an Act, 'tis most commonly best for him to seem to do it Frankly and without Constraint.  
XIV. He that will improve his Memory must not too much distrust it.  
XV. To be a Judge of Neighbours Differences, is dangerous and always makes one or both Eenemies.  
XVI. The readiest way to be deceived is for a Man to believe himself more subtle and clear sighted then other Men.  
XVII. Fancy and Chance lift most to Employments.  
XVIII. When Men Eminen and Worthy are preferred, their Fortune seems due and no Man Envys the payment of a debt.  
XIX. Valour is a Quality which he that hath shall have least need of.  
XX. A Bashful Man is not his own Master.  
XXI. He that will be safe in troublesome times, must 1. Engage in no Faction, and 2. Favour and relieve the lowest, for the first preserves kindness with the present, and the second prepares against the Future.  
XXII. Such as have respect only to a few things are easily misled.  
XXIII. He that understands amiss, concludes worse.  
XXIV He that will be truly Charitable, should give to poor Housekeepers as do not receive Alms of the Parish, for to give to those, is only to save so much Money to the Rich, who by Law are bound to relieve the Poor.  
XXV. Many glorious Actions that make a noise in the World, as the Effects of a wise Design, are produced only by Humour and Passion.  
XXVI. We should not take delight in observing the faults of others, if we had none of our own.  
XXVII. We disparage Eavourites and Men advanced in the World, from Pride and Love of Favour, and the contempt we testify against such preferments, serves only to mitigate our own grief for not obtaining the like.  
XXVIII. We have commonly more Strength than Will, and we imagine things impossible as an excuse to ourselves for our own Laziness.  
XXIX. What passeth for Sincerity in the World, is oftentimes but dissimulation, to attract the Confidence of others.  
XXX. Men blame the faults of others rather to persuade of their own Innocence then with a real design of Reformation.  
XXXI. Men discover an abhorrenge of Lying, very often with a design to gain Credit to what they say themselves, and Render their own Testimony the more Considerable.  
XXXII. Prosperity makes us known to others, whether we are what we seem to be, & Adversity makes others known to us, whether they are in reality what they seem in Profession.  
XXXIII. They who Addict themselves to little things with too much Application are seldom capable of any grand undertaking.  
XXXIV. He that gins an affair without Judgement and is hasty in the prosecution, must not wonder if it want Success.  
XXXV. He that is discouraged from a worthy design merely upon the account of diffity hath a mean Spirit.  
XXXVI. Be Liberal to your Friends of your discourse and your purse, but beware of being bound for more than you are willing to give, for he that is surely knows not what he is worth.  
XXXVII. He that sets his Mind and Affections on things supersluous, is commonly reduced to want those which are necessary.  
XXXVIII. On many occasions without scruple one may refuse to promise, but in few or none without shame can he refuse to perform.  
XXXIX. He that is unwilling to pay what he owes when he hath it by him, shall live to be willing and not be able.  
XL. Philosophy can triumph over past and future Calamities, but is Conquered by a present Evil.  
XLI. The Refusal of Commendation, is oftentimes, with a desire to be Praised Twice.  
XLII. Few Men Praise others but with some exception, and ordinarily with a design to be Praised themselves.  
XLIII. No Man is so easily deceived and imposed upon, as when he thinks to deceive others.  
XLIV. He that talks more than cometh to his share, and with Confidence and Passion in disputable matters, may easily be observed to contradict himself, and that's the only Method to shame and silence him.  
XLV. Boldness and Confidence many times obtain that which cannot be compassed by ordinary means.  
XLVI. 'tis not enough for a Man to have good qualities, but he must likewise know how to use and manage them.  
XLVII. That Noise and Show that proves a Man not to be Ingenious or Wise, is oftentimes the cause of his reputation for being so.  
XLVIII. Many who are excellent for one quality have not the Reputation of being so, because they are excellent for another, as Caesar is believed to have been as Eloquent as Cicero, and yet is Famous only as a Warrior.  
XLIX. A great Reputation doth rather abase then exalt those who know not how to answer and sustain it.  
L. We Judge of other men's merit by their carriage towards us, our self-love doth either augment or lessen their good qualities in Proportion to the Pleasure and Satisfaction we have by them.  
LI. One Man is not more unlike another, than every Man is unlike himself considered at different times.  
LII. No Man is ever so ridiculous by the qualities he hath, as by those which he affects to have.  
LIII. 'tis ever reckoned more shameful to distrust one's Friends, then to be deceived by them.  
LIV. All Men complain of their Memories, but no Man of his Judgement.  
LV. No difguise can for any long time hid Love, where it is in reality, or feigns it where 'tis not.  
LVI. We please more in our conversations by our weaknesses and failings, then by any of our good qualities.  
LVII. A Man may know others by himself, for as in water face answereth to face, so doth the heart of Man to Man.  
LVIII. Folly attends us in every time of our Life, if any one appear wiser than another, 'tis because his follies are more proportioned to his Age and Fortune.  
LIX. Many would discover greater Wisdom and Ability than they do, did they not over earnestly desire and affect it.  
LX. The wisest Men may be often at a loss in the company of Fools.  
LXI. 'tis more easy to be Wise for other Men then for himself, as it is to give good Council then to follow it.  
LXII. There are some Commendations which reproach a Man, and some reproaches on the contrary which are rather to a Man's Praise.  
LXIII. 'tis as easy to deceive a Man's Self and not observe it, as 'tis difficult to deceive others without being observed.  
LXIV. Men commonly magnify the good qualities of others, not from an esteem of their merit, but from a value for their own, and would attract Praise to themselves by bestowing it on others.  
LXV. No greater mark of an extraordinary merit then to hear a man praised by those who do most Envy him.  
LXVI. The reason why so few seem Rational and Agreeable in their Conversation, is because most Men consider what they would speak themselves rather than what they should answer to that is spoke.  
LXVII. Try the Fidelity of a Friend in such a time and instance as you can bear his refusal without great inconvenience, for he that would borrow when he hath not, must borrow when he hath.  
LXVIII. Resolve never to do that by another which you may do by yourself, nor do that to morrow which you may do to day, nor neglect or despise the least thing.  
LXIX. He that excuseth a Fault by a Lie, thinks it better to be Guilty of two Faults then to be thought Guilty of one.  
LXX. Remember not the Favours you have done to others, and forget not those which others have done to you.  
LXXI. Many Wicked Persons would be less dangerous than they are, and do less mischief, if they had not some goodness.  
LXXII. The honour a Man hath already acquired is caution for more and greater.  
LXXIII. 'Tis more difficult to know what not to say on any Subject then to speak much.  
LXXIV. 'Tis much easier to appear worthy of those Employments which a Man hath not, then of those which he actually hath.  
LXXV. We many times confess little Faults with a design to persuade that we have not great ones.  
LXXVI. Most Men Love new acquaintance, not so much because they are weary of the Old, or find Pleasure in change, as because they think they are not admired enough by those who know them too well, and hope to be more so by those that know them not so much.  
LXXVII. What seems to be generosity is oftentimes but Ambition in disguise which condemns little interests and designs to aspire at greater.  
LXXVIII He that endeavours only to imitate other Men, doth not take the way to excel.  
LXXIX. 'tis some kind of ingratitude to be earnest and pressing to acquit ourselves of our obligations to another.  
LXXX Little Passions are diminished by absence, but great ones are augmented, as the Wind Blows out a Candle but increaseth a Fire.  
LXXXI. We magnify the Affection and tenderness which our Friends have for us, rather to declare our own merit, than our gratitude.  
LXXXII. Thankfulness for Favours is generally with a design to obtain more.  
LXXXIII. Pride, which inspires us so much with Envy, doth oftentimes seem to moderate it, for we should more envy other Men, did we not extremely flatter ourselves.  
LXXXIV. The Encouragement we give to those who are entering on the World and beginning an Employ, proceeds oftentimes from a secret Envy we bear to some already settled.  
LXXXV. 'tis more difficult for a Man to be Faithful to a Mistress when he is favoured, and happy, then when he is ill treated.  
LXXXVI. There are such accidents sometimes fall out in the Life of a Man, that be he never so wise, he must a little act the part of a Fool to extricate himself.  
LXXXVII. All Men have some time or other an Opportunity offered for their advancement and happiness, which if they miss and do not improve, they seldom meet with the like while they live.  
LXXXVIII. All Men almost take Pleasure to repay little Obligations, but few or none are thankful as they ought for great ones.  
LXXXIX. We need only be jealous of those who are studiously careful to avoid giving Jealousy.  
XC. Jealousy is always born with Love, but oftentimes survives it.  
XCI. Whence comes it to pass that we have Memory enough, to retain even the smallest particulars of what happens to ourselves, and yet forget that we have ever repeated them more than once to the same Person.  
XCII. What distrust soever we have of the Sincerity of those who tell us any thing, yet we always believe they tell us more Truth than they do to others.  
XCIII. Any one that Loves may know when another ceaseth to Love him.  
XCIV. That which renders the Pride of others insupportable, is because it wounds our own.  
XCV. A Man hath few Faults less pardonable than the means he makes use of to hid them.  
XCVI. Whatsoever shame almost we have deserved, 'tis almost always in our Power to Re-establish our Reputation.  
XCVII. No Man can please for a long time who hath but one kind of Humour or is always in the same temper.  
XCVIII We oftentimes appear greater than we are by an Employment beneath our merit, but are diminished by an undertaking above our Capacities.  
XCIX. Novelty and long use or Custom do equally hinder us from taking notice of the Faults of our Friend.  
C. Those that Love will sooner pardon the greatest indiscretion than the least unfaithfulness.  
CI. What disposition soever the World hath to Judge amiss, it is yet more frequently kind to false merit then unjust to true.  
CII. Our Enemies do commonly come nearer to the Truth in their Opinion of us, than we do in Judgement of ourselves.  
CIII. The same Pride that makes us blame the Faults from which we think ourselves Free, causeth us to despise the good qualities of others which we want ourselves.  
CIV. That Steddiness of Temper which seems to resist Love, seems also to render it violent and lasting after once it is admitted.  
CV. Fearfulness and Cowardice are Faults whereof 'tis dangerous to reprove those you would cure of them.  
CVI The Calmness or discomposure of our Humour, depends not so much on the most weighty and considerable accidents of our Lives, as on the disposition and ordering of those little things which occur daily.  
CVII No quarrel lasts long where but one side is in Fault.  
CVIII. Though Error be blind, yet by dispute she produceth knowledge.  
CIX. Disputations about Evinced Certainties renders them many times uncertain and doubtful.  
CX. Vulgar Air is more easy got then kept, the Mobile ever desiring rather to make a Man great than endure him when he is so.  
CXI. Hasty honour is generally short lived, arising mostly from Expectation, which if not seconded by a double performance turns to contempt, besides that a sudden rise occasions a more strict enquiry.  
CXII. Fame undeserved is a Silent invitaion to merit.  
CXIII. Disoblige not one, for though he be not worthy to be a Friend he may be able to be an Enemy.  
CXIV. Quality makes the best Friends, there being no danger either of Envy or Contempt, either of which when any way Predominant dissolves the Frame.  
CXV. In dissimulation artis est celare artem.  
CXVI. Great Persons stand for Imitation, lesser for Observation, from both may be learned Experience.  
CXVII. Company like Climates Altar Complexions, therefore be sure keep Company with Persons above rather then beneath yourselves.  
CXVIII. Reputation is like a Glass, once cracked and always crazy.  
CXIX. A Wise Man will once in an age come in Fashion.  
CXX. No one can be merry that hath more than one Woman in his Bed, more than one Friend in his Bosom, and more than one Faith in his Heart.  
CXXI. Extravagantly to commend another is an argument of arrogance, for he who so Commends another would have him esteemed upon his own Judgement.  
CXXII. Every Man's Fault should be every Man's Secret.  
CXXIII. Every Man a little beyond himself is a Fool.  
CXXIV. Envy knows what it will not confess, and yet an Envious Person never attains any knowledge of himself but by report.  
CXXV. All Controversies leave truth in the middle, and are false at both ends.  
CXXVI To Obey well is as great action as to govern, and more men's duties.  
CXXVII Nature hath produced few persons strong, but Industry and Exercise makes many.  
CXXVIII He who understands his own and his Adversaries strength can hardly ever miscarry.  
CXXIX. Sudden Accidents are not easily prevented, but those that are foreseen are prevented without difficulty.  
CXXX. He that Encounters with a desperate Person runs a great Hazard of making himself so.  
CXXXI. He that is a Wise Man will prefer the public good before any private Quarrel of his own.  
CXXXII. He that would do any great thing by his own Authority, must first extinguish Envy.  
CXXXIII. A Man once disobliged is never after to be employed in any, matter of great Importance.  
CXXXIV. He is many times mistaken, that with Meekness and Humility expects to work much upon a proud Person.  
CXXXV. He that changeth his Humour, or Demeanour, or Party, must not do it at a leap, but by gradation, that before the Diversity of his deportment deprives him of his old Friends, he may gain new ones, otherwise being discovered and deserted he is certainly Ruined.  
CXXXVI It is never advisable to put a Man's whole Fortune on the Hazard for any Prospect whatsoever, considering the Instability of Humane Affairs.  
CXXXVII. It is a quaere, whether an Envions' Man Laughs more when ill betides another or when good to himself.  
CXXXVIII. What is good for the Hive is good for the Bees.  
CXXXIX. To Enrich a Man's self with another's Loss is unnatural.  
CXL. He whose Duty it is to defend others, ought not rashly to run himself in danger, for more than one is Concerned.  
CXLI. 'tis more Wisdom to be reckoned miserable, which is an Imputation rather Infamous then Odious, then be thought Liberal, and run yourself into a Necessity of being dishonest, which is infamous and Odious both.  
CXLII. He that neglects what is done to follow what ought to be done, will sooner learn how to Ruin then how to preserve himself.  
CXLIII. Humane Frailty and Fortune's Instability are Arguments for Clemency.  
CXLIV. There is nothing sooner dissolves Humane Society than the Vice of ingratitude.  
CLXV. An Honest Man's Word is as good as his Oath.  
CXLVI. He that Permits a Crime when he ought and can hinder it, is Particeps Criminis.  
CXLVII. The reason why Men are Revengful, is because they think to assuage their own grief by occasioning another Man's, but 'tis unnatural to do so.  
CXLVIII. Love is always Venturous and conceives difficult things easier than they are.  
CXLIX. The reason why Men Study and Endeavour to Justify their Passion, is Love of Ease, for though they Love the Corrupt Pleasure of Passion, yet they Love not the Reflective part, besides Pride hath no small share in the occasion.  
CL. He that will advance an interest, must Study more how to oblige others then how to Enrich himself.  
CLI. 'tis a good Rule in apparel to let your Wife go above your Estate, and your Children according to your Estate, and yourself below it, so that you may make all even at the Years end.  
CLII Old Men live more by Memory then by hope  
CLIII. He is the safest Preserver of a Secret, whose Secrecy and Silence need not be feared.  
CLIU Great deservers are generally either hated or feared or both by the party obliged, and that either because of the Expectation of as great a return or the Power to do as great a mischief.  
CLV. He is a Fool that will adventure a Double Duckett for a single Peny.  
CLVI. Hidden Music is nothing Worth.  
CLVII. It is better to live where nothing is Lawful then where all things are so.  
CLVIII. They that pursue a design in the Common Road, shall be soon met withal and opposed, for a design once known ceases to be such.  
CLIX It is only for great minds to prosecute their Intentions, though their Actions be censured and controlled.  
CLX. That Evil Words Corrupt good manners, is no less a true then Common Speech.  
CLXI. 'tis business and employment which makes a Man as well as tries him.  
CLXII. Absence is the best safeguard for a Man that hath offended his Superior.  
CLXIII. The greatest Strength and Power of  Person consists in his Reputation.  
CLXIV. Most Men attribute that to a deficiency of Wisdom which is a mere want of fortune, and some ascribe that to cunning which is the effect of pure chance.  
CLXV. The reason why most are so unfortunate is because they feel more the Present time than they Fear the Future.  
CLXVI. 'tis seldom Prudence to Endavour that by Force which you may obtain by fair means, for the former certainly gets you an Enemy but renders the event uncertain, whereas the latter gets the end more easily and when got is more durable.  
CLXVII. Self love is the most subtle and dangerous Flatterer in the World.  
CLXVIII. He that speaks much and thinks himself Wise, is worse than a Fool and more Incorrigible,  
CLXIX. There is a prepetual Succession of Passions in the Heart of Man, so that the Ruin of the one is almost always the Establishment of another, there being an easy Transition from one to another, as from Love to Hatred or Aversion.  
CLXX. We should oftentimes be ashamed of our best Actions, if the World understood the Motives that produced them.  
CLXXI The Lip of Truth shall be Established for ever, but a Lying Tongue is but for a Moment.  
CLXXII. The Love of Flattery hath more or less infected all Mankind, and aught to be watched, against as the most dangerous Poison.  
CLXXIII. Our readiness to advise others, unless an Intimate Friend, or earnestly desired, is rather an Effect of Pride than Proof of Friendship.  
CLXXIV. 'tis much more difficult to behave our self as we ought in Prosperity then in Adversity.  
CLXXV. Pride and Vainglory are always followed with contempt and hatred, but to the meek Person all Men pay a respect.  
CLXXVI. He that attempts any thing beyond his Strength, and above his Capacity, should not think it strange if he meet with disappointment.  
CLXXVII. He that delights in the Conversation of Vain and Wicked Persons, cannot Relish the Company of Wise and good Men, or be pleased with Serious discourse.  
CLXXVIII. He that sets his Mind and Affections on things Superfluous is Commonly reduced to want Necessaries.  
CLXXIX. We think we have Strength enough to support the Miseries of others, and yet are very impatient under less ones of our own.  
CLXXX. A Prudent Man forseeth the Evil, and hideth himself, but the Simple pass on and are punished.  
CLXXXI. The flattery of other Men could never do us mischief if we did not slatter ourselves.  
CLXXXII. There are some Vices which seem to enter into the composition of virtues, as Poisons into that of the most useful Medicines.  
CLXXXIII. He that makes too little an account of himself, is as far from true Modesty as he that esteems himself far more than he ought.  
CLXXXIV. Old Men love to give good Counsels to comfort themselves that they are no longer in a condition to give Examples.  
CLXXXV. A Man is happy by enjoying what he loves rather than that which most others reckon Lovely, Felicity depending on our Taste and Relish of things more than on the things themselves.  
CLXXXVI. Most Men would have little or no Pleasure in this World, did they not sometimes flatter themselves.  
CLXXXVIII. Some Men and Things are better Judged of, when near at hand, and others better at a distance.  
CLXXXIX. We easily forget our own Faults, when they are only known to ourselves.  
CXC More betray the Secrets of their Friends, and prove unfaithful by weakness and inconsideration then by design.  
CXCI We are so accustomed to disguise our selves to others, that at length it comes to pass that we do the same to ourselves.  
CXCII. We are never pleased to be Cheated by our Enemies, or betrayed by our Friends, but we commonly are very well Satisfied to be deceived by ourselves.  
CXCIII. Nothing is less Sincere than the usual way of ask and giving Council, he that begs Advise, seems to have a respectful Defference for the Opinion of his Friend, though he designs only to gain an approbation of his own, and he that gives Council, seems to reward his Confidence with an Ardent and Disinterested Zeal, though oftentimes he Aims only at his own Interest or Glory by the Advice he gives.  
CXCIV. To hear with Attention, and Answer pertinently to what is said, is one of the greatest Perfections in Conversation.  
CXCU. As 'tis the Character of a great understanding to express much in a little, so of a shallow one to say little or nothing in very many Words.  
CXCVI They that Love talking, will rather speak Evil of themselves, and mention what they are concerned to Conceal, then hold their Peace.  
CXCVII. That which hath been is now; and that which is to be, hath already been, and there is no new thing under the Sun.  
CXCVIII Only by Pride cometh Contention, but with the well Advised is Wisdom.  
CXCIX. Never talk of what you know not, and speak but little of what you know, and that not rashly without consideration.  
CC. Do not put off to another time, that which you may do at present as well.  
CCI He that despiseth his Old Friends in Prosperity or advancement, must expect to meet with none when the Scales are turned.  
CCII He that cannot bear with the weaknesses of other Men, makes his own to be insupportable.  
CCIII. He that loveth Pleasure shall be a Poor Man, and he that loveth Wine and Oil shall not be Rich, the Drunkard and the Glutton shall come to Poverty, and Drousiness shall  a Man with Rags.  
CCIU He that is not content with the middle Condition, between Poverty and Riches, doth commonly take a great deal of Pains to lessen his Fortune high his Endeav ours to Enerease it.  
CCV. Be not curious to understand the Secrets of other Men's Affairs, and be very careful to whom you impart your own.  
CCVI Seest thou a Man Diligent in his business, he shall stand before Kings he shall not stand before Mean Men.  
CCVII Most Men own their Integrity to their Ignorance of Vice rather than to the knowledge of Virtue.  
CCVIII. There is one inseparable reward of good Actions, viz. The Satisfaction of having done them.  
CCIX Eloquence in speaking, depends as much almost on the Tone of the Voice, the Eyes and Airs of the Person, as on the choice of Words.  
CCX. A Prudent Man concealeth knowledge, but that which is in the midst of Fools is made known.  
CCXI There are Persons of very great Merit who yet do not please, and there are others who are very acceptable though they have many failings.  
CCXII A Man of ordinary Abilities that knows how to Husband and Improve them, will have more esteem and Reputation in the World than another of ' twice as much Merit who wants that Skill.  
CCXIII There are very many undertake that seem very Absurd and Foolish which are founded on very Wise and Solid Reasons.  
CCXIU While only Sloth and Fear keep us within the Bounds of our Duty, our Virtue hath oftentime the Honour of it.  
CCXV. When Vices forsake us, we flatter ourselves that we have left them.  
CCXVI. The Love of Glory, the Fear of Shame, the design to raise a Fortune, or the desire to abase others, are oftentimes the causes of that valour so renowned amongst Men.  
CCXVII. Our Repentance for the most part is not a Regret for the Evil we have done, so much as a Fear of that Evil which may betid us for it.  
CCXVIII. Envy is more irreconcilable than hatred.  
CCXIX A Man may believe that he hates flattery when he only hates the manner of it.  
CCXX. Constancy in Love, is a perpetual inconstancy, causing the Heart to fix it self successively to all the qualities of the Person we Love, giving sometimes the Preference to one and sometimes to the other, insomuch that constancy is nothing else but inconstancy enclosed within one and the same Subject.  
CCXXI. Perseverance in Love is neither worthy of Praise or Blame, because it is only the continuance of those Sentiments which a Man doth neither give to himself nor can deprive himself of.  
CCXXII. Men of the least Merit are usually most content, and they complain most of their Fortune and Condition in the World who have least reason to do so.  
CCXXIII When our Superiors intrust us with a Secret, or great Men put Confidence in us, we regard it as the Fruit of our own merit, whereas 'tis oftentimes the effect of their Vanity, and because they cannot keep Secrets.  
CCXXIU 'tis ordinarily from Pride rather than from want of Light, that Men oppose themselves with obstinacy to the most received Opinions, finding the first Places already taken on the Right side, they are not content to have the last.  
CCXXU. 'tis a Peice of Folly to be wise alone, and to affect Singularity from the rest of the World in things indifferent.  
CCXXVI. Hypocrisy is an homage which Vice renders to Virtue.  
CCXXVII. The Valour of most Men, and the Virtue of most Women is from Pride or Shame, or Bodily Temparament.  
CCXXVIII. Flattery applied with Art doth commonly receive the reward of Merit.  
CCXXIX. Nothing is so contagious as Example, we never do any considerable good or Evil but they produce the like, we imitate good Actions of others through Emulation, and their Evil ones through the Malignity of our Natures which was Restrained and held Prisoner by Shame, but is fet at Liberty by Example.  
CCXXX. No Man can preserve those Sentiments which he ought to have for his Friends and Benefactors, if he indulge himself too great a Liberty to talk often of their Faults.  
CCXXXI. 'tis impossible to Love a Second time that which one hath truly ceased to Love.  
CCXXXII. 'tis difficult to love those who do not at all Esteem us, and 'tis almost as difficult to Love them who Esteem us much more than we do ourselves.  
CCXXXIII. 'tis the Artifice of Pride by a feigned Submission and Humility to deceive, and 'tis never more likely to deceive then under that disguise.  
CCXXXIV. The Accent of the Country where a Man was born, continues in the mind as well as in the Language.  
CCXXXV. 'tis true of certain good qualities, as it is of the senses, that those who are altogether without them, cannot comprehend them.  
CCXXXVI. If there be any Man who in no Action of his Life, and in none of his qualities did ever appear Ridiculous, 'tis because no Man was ever at the Pains to search narrowly into him.  
CCXXXVII. Some follies of other Men are as infectious as some diseases.  
CCXXXVIII. That which for the most part hinders us from discovering the bottom of our Hearts to our Friends, is not so much a distrust of them as of ourselves.  
CCXXXIX. The Humours of our Bodies have an Ordinary and Regulated Course, which moves and turns our Wills without being perceived, they Exercise Successively a Secret Dominion over us, and have a considerable part in all our Actions, though we do not know it.  
CCXL. The Violences which others cause us, do oftentimes give us less trouble than those which we cause to ourselves.  
CCXLI Humility is the truest Evidence of all other Virtues, without that we continue all our Faults, and they are only covered by Pride, which hides them from others, and oftentimes from ourselves.  
CCXLII Every own knows that he ought not to talk much of his nearest Relations, but no Man knows Sufficiently that he ought much less to talk of himself.  
CCXLIII. There are some good qualities that are Faults when Natural, and others that are never perfect when they are acquired, viz. Our reason must teach us how to manage our Money, trust and Confidence, but goodness and courage must be received from Nature.  
CCXLIV. There are some kind of Tears whereby we ourselves may be deceived, after we have deceived others by them.  
CCXLV. He is much mistaken that thinks he Loves a Mistress for her own sake.  
CCXLVI. To force one's self to continue Faithful to one we Love is little better than Infidelity.  
CCXLVII A Man may give good Counsels but cannot inspire conduct in the Observaion of them.  
CCXLVIII. Few are more often mistaken then such as cannot suffer to be told of their mistakes.  
CCXLIX One is oftentimes less unhappy in being deceived by a Person we Love, then to be undeceived.  
CCL. He Preserves his first Love a long time indeed that hath never a Second.  
CCLI. The most dangerous Folly of Old Persons, who have been amiable, is to forget that they are so no longer.  
CCLII. The greatest Proof of Friendship is not to discover our failings and imperfections to others but to make us see our own.  
CCL III. We easily pardon those Faults in our Friends which do not respect ourselves.  
CCLIV. 'tis easier to know Man in general than any one Man in particular.  
CCLU. We should desire very few things ardently, if we knew what it is we desire.  
CCLVI In Friendship as in Love one is oftentimes more happy by those things he is ignorant of then by those he knows.  
CCLVII. Shame and Jealousy would not be so painful and troublesome but that our Pride cannot assist us to support them.  
CCLVIII 'Twould be more to our advantage to appear as we are then to Endavour to appear otherwise.  
CCLIX. We never desire very earnestly that which we desire only according to reason.  
CCLX. While the Heart is agitated by the remainders of any Passion, a Man is more likely to receive a new one then when he is perfectly Cured.  
CCLXI. Covetousness hath oftentimes very contrary effects, Multitudes Sacrifice their whole Estates to doubtful and distant hopes; and others despise very great advantages that are in prospect for little interests that are present.  
CCLXII. All the Constanty of the Philosophers was caused by the Necessity of dying.  
CCLXIII. To say that a Man lieth, is as much as to say, that he is brave towards God and a Coward towards Man.  
CCLXIV. There is no Passion in an Humane mind that is so weak, but in some Men it Mates and Masters the Fear of Death.  
CCLXU. To be thought Secret inviteth discovery, as the more close Air Sucketh in the more open.  
CCLXVI He that talks all that he knows will certainly talk somewhat which he knows not.  
CCLXVII. No Man can be secret unless he useth dissimulation, for a bare Silence in some cases discovers as much as Speech.  
CCLXIII. By dissimulation sometimes you may better discover another Man's mind, for to him that seems open and free, will another be so.  
CCLXIX. The Care of the public and of posterity is many times most in them that have no posterity.  
CCLXX. Wives are young men's Mistresses, companions for middle Age, and Old men's Nurses.  
CCLXXI The reason why new Risers are Envied by Men in height, is because the distance is altered, and like the deceit of the Eye, that when others come on, they themselves go back.  
CCLXXII. Persons of Worth and Merit are most Envied when their Fortune continues long, for by that time, though the Virtue be the same, it hath not the same Lustre, Freshmen growing up that darken it.  
CCLXXIII. Great Spirits and great Business keep out Love.  
CCLXXIV. Love is always rewarded either with its reciproque or with an inward and Secret Contempt.  
CCLXXV. Great Men are the first that find their own Griefs, but the last that find their own Faults.  
CCLXXVI. The reason why boldness doth such Feats is, because the greatest part are shallow in Judgement or weak in courage and wise Men have their weak times.  
CCLXXVII. The mind of Man is more cheered and refreshed by profiting in small things then by standing at a Stay in great, for he that useth to go forward and findeth a Stop, falleth out of his own Favour.  
CCLXXVIII. More danger have deceived Men then forced them.  
CCLXXIX. It is a Point of cunning to wait vopn him, with whom you speak, with your Eye.  
CCLXXX. When you have any thing to obtain of present dispatch, amuse the party with some other discouse that he may not be too much awake to make objections, or move it when the party is in haste and cannot stay to consider advisedly of what is moved.  
CCLXXXI. If a Man would cross a Business, that he doubts some other would handsomely and effectually move, let him pretend to wish it well, and move it himself in such sort as may foil it.  
CCLXXXII. To mention a thing desired at parting, as almost forgot, or offer it on a Question asked, which you may lay a bait for in your Discourse, is many times a good piece of prudence.  
CCLXXXIII. In Business, the keeping close to the matter, and not taking of it too much at once, procureth dispatch.  
CCLXXXIV. He that will keep but of even hand, his ordinary expenses ought to be but to the half of his Receipts, and if he think to wax Rich, but to the Third part.  
CCLXXXV. There is nothing makes a Man to suspect much, more than to know but little.  
CCLXXXVI. Honour hath Three things in it, the vantage ground to do good, the access to Kings and principal Persons, and the raising a Man's own Fortunes.  
CCLXXXVII. If a Man that is not perfect be ever in Practice, he will practise his Errors as well as his Abilities, and induce one habit of both, and 'tis to be helped but by a seasonable intermission.  
CCLXXXVIII. The Folly of one Man is the Fortune of another, for no Man prospers so suddenly as by another's Errors.  
CCLXXXIX. A little of the Fool, and not too much of the Honest, are generally two fortunate properties.  
CCXC. It is many times better not to deal by Speech but by Letter, and by the Mediation of a Third then by a Man's self.  
CCXCI Small matters win great Commendation, because are often in use and note.  
CCXCII. It is a good precept in seconding another to add something of your own, as if you agree with an opinion, let it be with a distinction; if you'll follow his motion, let it be on condition, if approve his Council, let it be with alleging some farther reason.  
CCXCIII. Too much magnifying of a Person or Thing doth irritate contradiction and procures envy and scorn.  
CCXCIU That which keeps a matter safe and entire is good, but that which is destitute and unprovided of a retreat, is bad.  
CCXCU. He that would not do a thing, if he thought it would not be known, doth not do it for truth or goodness, but for opinion sake.  
CCXCVI Good things never appear in their full Beauty till they turn their back and are going away.  
CCXCVII That which a Man hath procured by his own default, is a greater mischief than what is laid on him by another, so that which a Man gets by his own Industry, is a greater good than that which comes by another Man's courtesy or the indulgence of Fortune.  
CCXCVIII. He hath his Work half done, who ere hath well begun.  
CCXCIX. Despair of Cure is worse than the Infirmity.  
CCC. The more Perpendicular a danger hangs over our head, the less its shadow grows.  
CCCI By divers means Men come to a like end, as to appease one offended, some do it by Submission, others by Courage and Resolution.  
CCCII. A Thousand by ways miss the mark, one only hits the same.  
CCCIII A Man may discover himself more by Company, occasion and chance, than he can do by a bare reflective Speech.  
CCCIU The reason why some Men choose rather to speak of any other Trade then their own, is because they suppose it to be so much new Reputation gotten.  
CCCV. That which makes timrousness so ill a quality, is because the Party many times fears that which should help.  
CCCVI. No Judgement to be made of a Merchant's Estate till after his Death.  
CCCVII. The greatest Scholars are not always the wisest Men, because their own wit droops and diminishes to make room for others.  
CCCVIII. Great Men have a Pre-eminence above us in every thing, even to a breach of good manners, and their other good qualities are their licence.  
CCCIX. At the upper end of a Table, Trifles are so much discoursed, of that many a good discourse at the lower end is lost, by the Ceremony of being placed highest.  
CCCX. Glory and Curiosity are the Scourges of an Humane Soul.  
CCCXI Nothing too much, is a Rule as useful and as generally true as most.  
CCCXII. In general conversation it may be advisable to love another as if you should one day hate him again, and hate him as if you should Love him again.  
CCCXIII Fortune is oftentimes met withal in purfuite of Reason.  
CCCXIV. There be such as advise to nothing but what they trust themselves can imiate.  
CCCXU. It seems a common fault, to be both more confident and more terrified by things unseen, hidden, and unknown.  
CCCXVI No Wind makes for him, that hath no intended Port to Sail unto.  
CCCXVII. All actions more than ordinary and common, are subject to sinister interpretations.  
CCCXVIII. There is no recompense false unto virtue, how great soever it be, if it once have passed into custom.  
CCXIX A word ill taken defaceth the merit of many years' service.  
CCCXX. Need and Want is much more unseemly, and much more hard to be endured in Women then in Men.  
CCCXXI Virtue provoked adds much to itself.  
CCCXXII. The very name of Virtue presupposeth difficulty, and infers a resistance, and cannot well be exercised without an Enemy.  
CCCXXIII. Want of Apprehension and Stupidity do sometimes counterfeit virtuous effects.  
CCCXXIV. It is better to learn and know more than we need, than nothing at all.  
CCCXXV. There is nothing can be spoken so absurdly which hath not been so.  
CCCXXVI. No Man in the World so cross and humoursom, but there is something he delights in, whereby you may win him.  
CCCXXVII. He who judgeth by apparences, judgeth by a thing different from the Subject.  
CCCXXVIII. Rareness and difficulty give an esteem to things, and increase men's desire after them.  
CCCXXIX. Nothing in the World so popular and generally amiable, as goodness is.  
CCCXXX. The finer headed and more subtle brained a Man is, the more he is hated and suspected, if once the opinion of honesty be taken from him.  
CCCXXXI. Of all the Pleasures and Goods we have, there is none exempted from some evil and incommodity.  
CCCXXXII. That which we often see we wonder not at, though we know not why it is done, and we call that against nature, which is only against custom.  
CCCXXXIII. An honest Man may have false opinions, and a wicked Person may preach truths, yea such as he believes not.  
CCCXXXIV. So much are Men enamoured of this miserable Life, that no condition is so poor but they will accept, so they may continue in the same.  
CCCXXXV. He who will provide for every thing provides for nothing.  
CCCXXXVI. Many Professions and Trades subsist and are grounded only upon public abuses and popular errors.  
CCCXXXVII. No Man living is free from speaking foolish things.  
CCCXXXVIII. Who is unfaithful to himself, may be excused if he be faithless to his Master.  
CCCXXXIX. Malice sucks up the greatest part of her own Venom, and there with empoisoneth herself.  
CCCXL. The consequence of all designs consists in their seasons; for occasions pass, and matters change incessantly.  
CCCXLI. He may well walk a foot that leads his Horse by the Bridle.  
CCCXLII. To divert a Man from importunate imaginations, and the insinuation of particular conceits, there's no better way then to have recourse unto books.  
CCCXLIII. No Man trusts a Drunkard with his Secrets, for he that can't keep his own will never conceal another's.  
CCCXLIV. A little thing will divert when a greater and of more weight will not.  
CCCXLU. Wisdom hath her excesses, and hath no less need of moderation than folly.  
CCCXLVI. Profitable thoughts, the more full and solid they are, the more cumbersome and heavy to the mind of Man.  
CCCXLVII. No continuance of time, no favour of Prince, no Office, no Virtue, nor any Wealth can make a Clown become a Gentleman.  
CCCXLVIII. It is no longer time to wince what one hath put on the Shackles.  
CCCXLIX. The obligation of a benefit hath wholly reference unto the will of him that giveth.  
CCCL. It is against the nature of Love, not to be violent, and against the condition of violence, to be constant.  
CCCLI. He who hath once been a very fool, shall at no time prove very wise.  
CCCLII Whosoever hath his mind on taking, thinks no more of what he hath taken, Covetousness hath nothing so proper as to be ungrateful.  
CCCLIII. Most Men are better instructed by contrarlety then by similitude, and more by escaping the bad then following the good; therefore Cato said, wise Men have more to learn of fools, than fools of wise Men.  
CCCLIU 'tis impossible for to Treat quickly and discourse in any order with a Fool,  
CCCLU. A judgement is not to be made of Council, or Advice by the Event.  
CCCLVI It is an ill seeming thing for Men in jest to By't or in sport to Strike one another.  
CCCLVII. The measure of Money is limited, not by the Estimate of Wealth or Place, but by the Furniture and manner of Living.  
CCCLVIII. Many teach others to deceive, while they fear to be deceived, and give them Just cause to offend by fuspecting them unjustly.  
CCCLIX. Preparation gives more to hope, than it brings with it, and he that would please, hath nothing so great an Impediment, as expectation.  
CCCLX. Nothing is so dear, as what is given, for the Will of the donee stands highly indebted for fear of being ungrateful.  
CCCLXI It is certainly worth while, to change a bad Estate for an uncertain, and there can be no loss by the bargain.  
CCCLXII. To be always complaining, is the way never to be moaned and seldom pitied, for he that makes himself seem dead while alive, is Subject to be accounted alive when dying.  
CCCLXIII. A generous and free minded confession doth disable a reproach, and disarms an Injury  
CCCLXIV. Sometimes it is good choice not to choose at all.  
CCCLXV. Each custom hath its reason.  
CCCLXVI. There is nothing so good and beneficial that yields profit in a glance, or being slightly passed over will do you much Service.  
CCCLXVII. Pleasure it  is Pain in its height.  
CCCLXVIII. We must live in, and by the World, and such as we find it, so we must use it.  
CCCLXIX. He will endure a fall, that cannot bear the Starts on't, utter disappointment Ruins that Man which little cross Accidents do Stagger.  
CCCLXX. If we direct affairs at the begginning, we hold them at our Mercy, but if once undertaken, they guide and transport us, and we follow them.  
CCCLXXI. Such as by bashfulness are apt to grant whatsoever is demanded, are as prone afterward to Recant and break their Word, 'tis better therefore to attempt Coldly and pursue Hotly than è contra.  
CCCLXXII. To be Proud of every profitable and Innocent Action is fit only for Fools and Madmen to whom 'tis extraordinary and rare.  
CCCLXXIII. Men generally give most Credit to things they understand not, and the reason is because they would not be thought to have less Wit than the Party who proposee it.  
CCCLXXIV. An Injury (though the Damage be less) undoubtedly causes more grief and sharpness than a loss.  
CCCLXXV. He that keeps himself in his own Power, is the most Powerful of any.  
CCCLXXVI. He grieves more than he need, that grieves before that he needs.  
CCCLXXVII. It is much easier to speak as Aristotle and live as Caesar, then speak and live as Socrates.  
CCCLXXVIII. We cannot err in following Nature  
CCCLXXIX. Words reported again, as they have another sound, so generally they have another sense.  
CCCLXXX. There are more ways to the Wood than one, a balk in one tract ought not to discourage further and other attempts.  
CCCLXXXI. That which makes Company so influencial, is because 'tis a kind of reproach, not to do or not to dare, what one sees his Companions do or dare.  
CCCLXXXII. Many times 'tis prudence gently to obey and endure the Laws of our condition, struggling against that we cannot overcome makes it more painful and troublesome.  
CCCLXXXIII. The greatness of a Man's mind consists not so much in lofty attempts as in knowing how to range direct and circumscribe itself.  
CCCLXXXIV. He that Husbands his time best, will find very much of it employed idly.  
CCCLXXXV. He that walks upon Stilts must use his own Legs, and the greatest helps signify nothing without a Mans own Prudence, and conduct to use them.  
CCCLXXXVI. A Man may be known much by his Garment, by his Countenance, by his Laughter, and by his Going.  
CCCLXXXVII. He that keepeth his Ignorance secret doth much better than he that hideth his Wisdom.  
CCCLXXXVIII. 'tis folly to contradict an Inferior, for there always arises more shame in being overcome by him, than Honour in a Victory.  
CCCLXXXIX. Many Men complain when a House or Room is dark, when the fault is only in their own Eyes.  
CCCXC. No Drunkard would willingly have his Wife, Child, or Servant such.  
CCCXCI. There's nothing more odious and distasteful to most Men then to be censured and reprehended; he therefore who doth that least, doth generally oblige most.  
CCXCII. He that will oblige all, must abase himself to those above him, submit to his equals, and courteously equal himself to those beneath him.  
CCCXCIII. He that speaks any thing untrue to his own advantage, shall be accounted both vain and a liar; the lie renders him odious, and the vanity ridiculous.  
CCCLXCIV. To be obstinate in any Argument which touches the Profession of him you converse with, will certainly create a distaste, for by presuming yourself in the right, you make a reflection on him as ignorant, which is always reckoned injurious.  
CCCXCV. Dess and Carriage generally gains more respect, than Riches and Honour.  
CCCXCVI. Fear sways more Men and Influences to more venturous exploits than hope.  
CCCXCVII. All Extrams are generally short lived.  
CCCXCVIII. Invention is a solitary thing, and the result of one Man's thoughts, as true Judgement is of many, therefore in all Companies let one Man propose, and the rest judge.  
CCCXCIX. Interest is generally stronger than love, and yet Friendship grounded on Interest is little worth, for remove the advantage and your Friend is fled.  
CCCC. To conclude, the precepts of Prudence may easier be put in writing then in practice, hic labor hoc opus.  
FINIS.