to retain even the smalest particulars of what happens to our selves and yet forget that we have ever repeated them more then 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 then 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 then the means he makes use of to hide them XCVI Whatsoever shame almost we have deserved 't is 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 then we are by an Employment beneath our merit but are diminisht 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 then 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 then we do in Judgment of our selves CIII The same Pride that makes us blame the Faults from which we think our selves Free causeth us to despise the good qualities of others which we want our selves CIV That Steddiness of Temper which seems to resist Love seemes also to render it violent and lasting after once it is admitted CV Fearfulness and Cowardise are Faults whereof 't is 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 Lifes as on the disposition and ordering of those little things which occur dayly CVII No quarrel lasts long where but one side is in Fault CVIII Though Errour 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 easie 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 no 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 Alter Complexions therefore be sure keep Company with Persons above rather then beneath your selves CXVIII Reputation is like a Glass once crackt and always crazy CXIX A Wise Man will once in an age come in Fashion CXX No one can be merry that hath more then one Woman in his Bed more then one Friend in his Bosome and more then 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 Judgment CXXII Every Mans Fault should be every Mans 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 knowledg 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 mens 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 publick 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 imployed 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 Mans whole Fortune on the Hazard for any Prospect whatsoever considering the Instability of Humane Assairs 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 Bee's CXXXIX To Enrich a Mans self with anothers Loss is unnatural CXL He whose Duty it is to defend others ought not rashly to run himself in danger for more then one is Concerned CXLI T is more Wisdom to be reckoned miserable which is an Imputation rather Infamous then Odious then be thought Liberal and run your self 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 Fortunes Instability are Arguments for Clemency CXLIV There is nothing sooner dissolves Humane Society then the Vice of ingratitude CLXV An Honest Mans 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 asswage their own greif by occasioning another Mans but 't is unnatural to do so CXLVIII Love is always Venturous and conceives difficult things easier then they are CXLIX The reason why Men Study and Endeavour to Justifie 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 T is a good Rule in apparel to let your Wife go above your Estate and your Children according to your Estate and your Self below it so that you may make all even at the Years end CLII. Old Men live more by Memory then by
rather then to the knowledg 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 knowledg 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 then another of ' twice as much Merit who wants that Skill CCXIII. There are very many undertakings that seem very Absurd and Foolish which are founded on very Wise and Solid Reasons CCXIV. 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 our selves 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 betide us for it CCXVIII Envy is more irreconcileable then hatred CCXIX. A Man may beleive 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 inclosed 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 Superiours intrust us with a Secret or great Men put Confidence in us we regard it as the Fruit of our own merit whereas t is oftentimes the effect of their Vanity and because they cannot keep Secrets CCXXIV. T is ordinarily from Pride rather then 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 CCXXV. T is 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 Vertue CCXXVII The Valour of most Men and the Vertue 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 T is impossible to Love a Second time that which one hath truly ceased to Love CCXXXII T is difficult to love those who do not at all Esteem us and t is almost as difficult to Love them who Esteem us much more then we do our selves CCXXXIII T is the Artifice of Pride by a feigned Submission and Humility to deceive and 't is 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 T is true of certain good qualitys 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 qualitys did ever appear Ridiculous t is 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 our selves 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 then those which we cause to our selves CCXLI. Humility is the truest Evidence of all other Vertues without that we continue all our Faults and they are only covered by Pride which hides them from others and oftentimes from our selves 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 Mony trust and Confidence but goodness and courage must be received from Nature CCXLIV There are some kind of Tears whereby we our selves may be deceived after we have deceived others by them CCXLV He is much mistaken that thinks he Loves a Mistris for her own sake CCXLVI To force ones self to continue Faithfull to one we Love is little better then Infidelity CCXLVII. A Man may give good Councels 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 Frindship 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 our selves CCLIV T is easier to know Man in general then any one Man in particular CCLV. We should desire very few things ardently if we knew what it is we desire CCLVI. In Frindship as in Love one is oftentimes more happy by those things he is ignorant of then by those he knows CCLVII Shame and Jealousie
to promise but in few or none without shame can he refuse to performe 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 often-times 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 then 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 T is 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 often-times 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 beleived to have been as Eloquent as Cicero and yet is Famous only as a Warriour XLIX A great Reputation doth rather abase then exalt those who know not how to answer and sustein it L. We Judg of other Mens merit by their carriage towards us our self-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 then 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 T is ever reckoned more shameful to distrust ones Friends then to be deceived by them LIV. All Men complain of their Memories but no Man of his Judgment LV. No difguise can for any long time hide Love where it is in reality or feigns it where 't is 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 then another 't is because his follies are more proportioned to his Age and Fortune LIX Many would discover greater Wisdom and Ability then 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 T is more easie to be Wise for other Men then for himself as it is to give good Councel then to follow it LXII There are some Commendations which reproach a Man and some reproaches on the contrary which are rather to a Mans Praise LXIII T is as easie to deceive a Mans Self and not observe it as t is difficult to deceive others without being observed LXIV Men commonly magnifie 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 praysed by those who do most Envy him LXVI The reason why so few seem Rational and Agreable in their Conversation is because most Men consider what they would speak themselves rather then what they should answer to that is spoke LXVII Try the Fidelitie 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 your self 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 Lye 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 then they are and do less mischeif if they had not some goodness LXXII The honour a Man hath already acquired is caution for more and greater LXXIII 'T is more difficult to know what not to say on any Subject then to speak much LXXIV 'T is 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 perswade 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 excell LXXIX T is some kind of ingratitude to be earnest and pressing to acquit our selves of our obligations to another LXXX Little Passions are diminisht by absence but great ones are augmented as the Wind Blows out a Candle but increaseth a Fire LXXXI We magnifie the Affection and tenderness which our Friends have for us rather to declare our own merit then 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 extreamly flatter our selves LXXXIV The Encouragement we give to those who are entring on the World and beginning an Imploy proceeds oftentimes from a secret Envy we bear to some already setled LXXXV T is more difficult for a Man to be Faithful to a Mistris 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 Oportunity 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 Jealousie XC Jealousie is always born with Love but oftentimes survives it XCI Whence comes it to pass that we have Memory enough
hope CLIII He is the safest Preserver of a Secret whose Secrecy and Silence need not be feared CLIV. 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 mischeif CLV He is a Fool that will adventure a Double Duckett for a single Peny CLVI Hidden Musick 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 withall 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 controuled CLX That Evil Words Corrupt good manners is no less a true then Common Speech CLXI T is business and imployment which makes a Man as well as trys him CLXII Absence is the best safe-guard for a Man that hath offended his Superiour CLXIII The greatest Strength and Power of ony Person consists in his Reputation CLXIV Most Men attribute that to a deficiency of Wisdom which is a meer 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 then they Fear the Future CLXVI T is 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 then 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 ought to be watch't against as the most dangerous Poyson CLXXIII Our readiness to advise others unless an Intimate Friend or earnestly desired is rather an Effect of Pride then Proof of Friendship CLXXIV T is much more difficult to behave our selve as we ought in Prosperity then in Adversity CLXXV Prid and Vain-Glory 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 foreseeth the Evil and hideth himself but the Simple pass on and are punisht CLXXXI The Flatery of other Men could never do us mischeif if we did not slatter our Selves CLXXXII There are some Vices which seem to enter into the composition of vertues as Poysons into that of the most usefull Medicines CLXXXIII He that makes too litle an account of himself is as far from true Modesty as he that esteems himself far more then he ought CLXXXIV Old Men love to give good Councells to comfort themselves that they are no longer in a condition to give Examples CLXXXV A Man is happy by injoying what he loves rather then that which most others reckon Lovely Felicity depending on our Taste and Relish of things more then 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 VVe easily forget our own Faults when they are only known to our Selves 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 our selves 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 our selves CXCIII Nothing is less Sincere then the usual way of asking and giving Councel he that beggs 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 Councel 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 CXCV. As 't is 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 dispiseth 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 Oyl shall not be Rich the Drunkard and the Glutton shall come to Poverty and Drousiness shall Cloath a Man with Raggs CCIV. He that is not content with the midle Condition between Poverty and Riches doth commonly take a great deal of Pains to lessen his Fortune hy 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 owe their Integrity to their Ignorance of Vice
would not be so painful and troublesome but that our Pride cannot assist us to support them CCLVIII. 'T would 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 Lyeth 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 CCLXV. 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 Mans mind for to him that seems open and free will another be so CCLXIX The Care of the publick and of posterity is many times most in them that have no posterity CCLXX. Wives are young Mens Mistresses companions for middle Age and Old Mens Nurses CCLXXI. The reason why new Risers are Envied by Men in height is because the distance is altered and like the deceipt of the Eye that when others come on they themselves go back CCLXXII Persons of VVorth and Merit are most Envied when their Fortune continues long for by that time though the Vertue be the same it hath not the same Lustre Fresh-Men 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 Greifs but the last that find their own Faults CCLXXVI The reason why boldness doth such Feats is because the greatest part are shallow in Judgment or weak in courage and wise Men have their weak times CCLXXVII The mind of Man is more cheared and refreshed by profiting in smal 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 uopn 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 hast and cannot stay to consider advisedly of what is moved CCLXXXI If a Man would cross a Business that he doubts some other would handsomly and effectually move let him pretend to wish it well and move it himself in such sort as may foyl 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 peice 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 expences 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 Mans own Fortunes CCLXXXVII If a Man that is not perfect be ever in Practice he will practice his Errours as well as his Abilities and induce one habit of both and 't is 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 anothers Errours 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 Mans 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 'l follow his motion let it be on condition if approve his Council let it be with alledging some farther reason CCXCIII Too much magnifying of a Person or Thing doth irritate contradiction and procures envy and scorn CCXCIV. That which keeps a matter safe and intire is good but that which is destitute and unprovided of a retreat is bad CCXCV. 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 mischeif then what is laid on him by another so that which a Man gets by his own Industry is a greater good then that which comes by another Mans curtesie 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 diverse 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 then he can do by a bare reflective Speech CCCIV. The reason why some Men chuse 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 Judgment to be made of a Merchants 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 Preheminence 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 discourst of