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TXTBaconTitle; E620| Annotations to Bacon'sEssays Moral, Economical and
TXTBaconTitle; E620| Political
TXTBaconTitle; E620| London, 1798 t1469
TXTBaconTitle; E620| HALF-TITLE
AnnBaconTitle; E620| Is it True or is it False that the Wisdom of this World is
AnnBaconTitle; E620| Foolishness with God
AnnBaconTitle; E620| This is Certain If what Bacon says Is True what Christ
AnnBaconTitle; E620| says Is False If Caesar is Right Christ is Wrong both in
AnnBaconTitle; E620| Politics & Religion since they will divide them in Two
TXTBaconTitle; E620| TITLE PAGE
AnnBaconTitle; E620| Good Advice for Satans Kingdom
TXTBacon-i; E620| PAGE i
AnnBacon-i; E620| I am astonishd how such Contemptible Knavery & Folly as
AnnBacon-i; E620| this Book contains can ever have been calld Wisdom by Men of
AnnBacon-i; E620| Sense
AnnBacon-i; E620| but perhaps this never Was the Case & all Men of Sense have
AnnBacon-i; E620| despised the Book as Much as I do
AnnBacon-i; E620| Per WILLIAM BLAKE t1470
TXTBacon-iv; E620| PAGE iv Editor's Preface
TXTBacon-iv; E620| But these Essays, written at a period of better taste, and on
TXTBacon-iv; E620| subjects of immediate importance to the conduct of common life
TXTBacon-iv; E620| "such as come home to men's business and bosoms," are
TXTBacon-iv; E620| still read with pleasure. . . .
AnnBacon-iv; E620| Erratum to Mens Pockets
TXTBacon-xii; E620| PAGE xii, blank
AnnBacon-xii; E620| Every Body Knows that this is Epi[c]urus and Lucretius & Yet
AnnBacon-xii; E620| Every Body Says that it is Christian Philosophy how is this
AnnBacon-xii; E620| Possible Every Body must be a Liar & deciever but Every Body
AnnBacon-xii; E620| does not do this But The Hirelings of Kings & Courts who make
AnnBacon-xii; E620| themselves Every Body & Knowingly propagate Falshood
AnnBacon-xii; E620| It was a Common opinion in the Court of Queen Elizabeth that
AnnBacon-xii; E620| Knavery Is Wisdom: Cunning Plotters were considerd as wise
AnnBacon-xii; E620| Machiavels
TXTBacon1; E621| OF TRUTH
TXTBacon1; E621| PAGE 1
AnnBacon1; E621| Self Evident Truth is one Thing and Truth the result of
AnnBacon1; E621| Reasoning is another Thing Rational Truth is not the Truth of
AnnBacon1; E621| Christ but of Pilate It is the Tree of the Knowledge of Good &
AnnBacon1; E621| Evil
TXTBacon1; E621| What is truth? said jesting Pilate, and would not stay for
TXTBacon1; E621| an answer. Certainly there be that delight in giddiness, and
TXTBacon1; E621| count it a bondage to fix a belief; affecting free-will in
TXTBacon1; E621| thinking, as well as in acting: and, though the sects of
TXTBacon1; E621| philosophers of that kind be gone, yet there remain certain
TXTBacon1; E621| discoursing wits which are of the same veins, though there be not
TXTBacon1; E621| so much blood in them as was in those of the ancients.
AnnBacon1; E621| But more Nerve if by Ancients he means Heathen Authors
TXTBacon1; E621| But it is not only the difficulty and labour which men take
TXTBacon1; E621| in finding out of truth; nor again, that, when it is found, it
TXTBacon1; E621| imposeth upon men's thoughts, that doth bring lies in favour;
TXTBacon1; E621| [PAGE 2] but a natural, though corrupt love of the lie itself.
TXTBacon1; E621| One of the later school of the Grecians examineth the matter, and
TXTBacon1; E621| is at a stand to think what should be in it, that men should love
TXTBacon1; E621| lies, where neither they make for pleasure, as with poets; nor
TXTBacon1; E621| for advantage, as with the merchant; but for the lie's sake. But
TXTBacon1; E621| I cannot tell: this same truth is a naked and open daylight, that
TXTBacon1; E621| doth not shew the masques,and mummeries, and triumphs of the
TXTBacon1; E621| world half so stately and daintily as candlelights.
AnnBacon1; E621| What Bacon calls Lies is Truth itself
TXTBacon3; E621| PAGE 3 But howsoever these things are thus in men's
TXTBacon3; E621| depraved judgments and affections, yet truth, which only doth
TXTBacon3; E621| judge itself, teacheth that the inquiry of truth, which is the
TXTBacon3; E621| love-making, or wooing of it; the knowledge of truth, which is
TXTBacon3; E621| the presence of it;and the belief of truth, which is the enjoying
TXTBacon3; E621| of it, is the sovereign good of human nature. The first creature
TXTBacon3; E621| of God, in the works of the days, was the light of the sense; the
TXTBacon3; E621| last was the light of reason; and his sabbath work, ever since,
TXTBacon3; E621| is the illumination of his Spirit.
AnnBacon3; E621| Pretence to Religion to destroy Religion
TXTBacon4; E621| PAGE 4 To pass from theological and philosophical truth to
TXTBacon4; E621| the truth of civil business, it will be acknowledged; even by
TXTBacon4; E621| those that practise it not, that clear and round dealing is the
TXTBacon4; E621| honour of man's nature, and that mixture of falsehood is like
TXTBacon4; E621| allay in coin of gold and silver. . . .
AnnBacon4; E621| Christianity is Civil Business Only There is & can Be No
AnnBacon4; E621| Other to Man what Else Can Be Civil is Christianity or Religion
AnnBacon4; E621| or whatever is Humane
TXTBacon5; E621| PAGE 5 Surely the wickedness of falsehood and breach of
TXTBacon5; E621| faith cannot possibly be so highly expressed as in that it shall
TXTBacon5; E621| be the last peal to call the judgments of God upon the
TXTBacon5; E621| generations of men: it being foretold, that when "Christ cometh,"
TXTBacon5; E621| he shall not "find faith upon earth".
AnnBacon5; E621| Bacon put an End to Faith
TXTBacon5; E621| OF DEATH
TXTBacon5; E621| PAGES 5-6 You shall read in some of the friars books of
TXTBacon5; E621| mortification, that a man should think with himself what the pain
TXTBacon5; E621| is, if he have but his finger's end pressed, or tortured, and
TXTBacon5; E621| thereby imagine what the pains of death are when the whole body
TXTBacon5; E621| is corrupted and dissolved; when many times death passeth with
TXTBacon5; E621| less pain than the torture of a limb; for the most vital parts
TXTBacon5; E621| are not the quickest of sense: and by him that spake only as a
TXTBacon5; E621| philosopher and natural man, it was well said, "Pompa mortis
TXTBacon5; E621| magis terret, quam mors ipsa".
AnnBacon5; E621| Bacon supposes all Men alike
TXTBacon6; E622| 6 Revenge triumphs over death; love [s]lights it; honour
TXTBacon6; E622| aspireth to it; grief flieth to it; fear pre-occupieth it; nay,
TXTBacon6; E622| we read, after Otho the emperor had slain himself, pit (which is
TXTBacon6; E622| the tenderest of affections) provoked many to die out of mere
TXTBacon6; E622| compassion to their sovereign, and as the truest sort of
TXTBacon6; E622| followers.
AnnBacon6; E622| One Mans Revenge or Love is not the same as Anothers The
AnnBacon6; E622| tender Mercies of some Men are Cruel
TXTBacon8; E622| OF UNITY IN RELIGION
TXTBacon8; E622| PAGE 8 Religion being the chief band of human society, it is a
TXTBacon8; E622| happy thing when itself is well contained within the true band of
TXTBacon8; E622| unity. The quarrels and divisions about religion were evils
TXTBacon8; E622| unknown to the heathen.
AnnBacon8; E622| False O Satan
TXTBacon8; E622| The reason was, because the religion of the heathen
TXTBacon8; E622| consisted rather in rites and ceremonies, than in any constant
TXTBacon8; E622| belief: for you may imagine what kind of faith theirs was, when
TXTBacon8; E622| the chief doctors and fathers of their church were the poets.
AnnBacon8; E622| Prophets
TXTBacon9; E622| PAGE 9 The fruits of unity (next unto the well-pleasing of
TXTBacon9; E622| God, which is all in all) are two; the one towards those that are
TXTBacon9; E622| without the church; the other towards. those that are within.
TXTBacon9; E622| For the former, it is certain, that heresies and schisms are of
TXTBacon9; E622| all others the greatest scandals; yea, more than corruption of
TXTBacon9; E622| manners: for as in the natural body a wound or solution of
TXTBacon9; E622| continuity is worse than a corrupt humour, so in the spiritual: . . .
AnnBacon9; E622| False
TXTBacon9; E622| PAGES 9-10 The doctor of the Gentiles (the propriety of
TXTBacon9; E622| whose vocation drew him to have a special care of those without)
TXTBacon9; E622| saith, "If an heathen come in, and hear you speak with several
TXTBacon9; E622| tongues, will he not say that you are mad?" and, certainly, it is
TXTBacon9; E622| little better: when atheists and profane persons do hear of so
TXTBacon9; E622| many discordant and contrary opinions in religion, it doth avert
TXTBacon9; E622| them from the church, and maketh them "to sit down in the chair
TXTBacon9; E622| of the scorners". It is but a light thing to be vouched in so
TXTBacon9; E622| serious a matter, but yet it expresseth well the deformity.
TXTBacon9; E622|
AnnBacon9; E622| Trifling Nonsense
TXTBacon11; E622| PAGES 11-12 Men ought to take heed of rending God's church
TXTBacon11; E622| by two kinds of controversies; the one is, when the matter of the
TXTBacon11; E622| point controverted is too small and light, not worth the heat and
TXTBacon11; E622| strife about it, kindled only by contradiction; for, as it is
TXTBacon11; E622| noted by one of the fathers, Christ's coat indeed had no seam,
TXTBacon11; E622| but the church's vesture was of divers colours; whereupon he
TXTBacon11; E622| saith, "in veste varietas sit, scissura non sit", they be two
TXTBacon11; E622| things, unity and uniformity: the other is when the matter of the
TXTBacon11; E622| point controverted is great, but it is driven to an over-great
TXTBacon11; E622| subtility and obscurity,so that it becometh a thing rather
TXTBacon11; E622| ingenious than substantial.
AnnBacon11; E622| Lame Reasoning upon Premises This Never can Happen
TXTBacon14; E622| PAGE 14 It was great blasphemy when the devil said, "I will
TXTBacon14; E622| ascend and be like the Highest"; but it is greater blasphemy to
TXTBacon14; E622| personate God, and bring him in saying, "I will descend, and be
TXTBacon14; E622| like the prince of darkness."
AnnBacon14; E622| Did not Jesus descend & become a Servant The Prince of
AnnBacon14; E622| darkness is a Gentleman & not a Man he is a Lord Chancellor
TXTBacon17; E622| OF REVENGE
TXTBacon17; E622| PAGE 17 This is certain, that a man that studieth revenge keeps
TXTBacon17; E622| his own wounds green, which otherwise would heal and do well.
TXTBacon17; E622| Public revenges are for the most part fortunate.
AnnBacon17; E622| A Lie
TXTBacon22; E623| OF SIMULATION AND DISSIMULATION
TXTBacon22; E623| PAGE 22 In a few words, mysteries are due to secrecy. Besides
TXTBacon22; E623| (to say truth) nakedness is uncomely, as well in mind as
TXTBacon22; E623| in body.
AnnBacon22; E623| This is Folly Itself
TXTBacon32; E623| OF ENVY
TXTBacon32; E623| PAGE 32 A man that hath no virtue in himself ever envieth virtue
TXTBacon32; E623| in others: for men's minds will either feed upon their own good,
TXTBacon32; E623| or upon others evil; and who wanteth the one will prey upon the
TXTBacon32; E623| other; and whoso is out of hope to attain to another's virtue,
TXTBacon32; E623| will seek to come at even hand by depressing another's fortune.
TXTBacon32; E623|
AnnBacon32; E623| What do these Knaves mean by Virtue Do they mean War & its
AnnBacon32; E623| horrors & its Heroic Villains
TXTBacon37; E623| PAGE 37 Lastly, to conclude this part, as we said in the
TXTBacon37; E623| beginning that the act of envy had somewhat in it of witchcraft,
TXTBacon37; E623| so there is no other cure of envy but the cure of witchcraft; and
TXTBacon37; E623| that is, to remove the lot, (as they call it), and to lay it upon
TXTBacon37; E623| another; for which purpose, the wiser sort of great persons bring
TXTBacon37; E623| in ever upon the stage some body upon whom to derive the envy
TXTBacon37; E623| that would come upon themselves.
AnnBacon37; E623| Politic Foolery & most contemptible Villainy & Murder
TXTBacon37; E623| Now to speak of public envy: there is yet some good in
TXTBacon37; E623| public envy, whereas in private there is none; for public envy is
TXTBacon37; E623| as an ostracism, that eclipseth men when they grow too
TXTBacon37; E623| great.
AnnBacon37; E623| Foolish & tells into the hands of a Tyrant
TXTBacon38; E623| PAGE 38 This public envy seemeth to beat [bear] chiefly
TXTBacon38; E623| upon principal officers or ministers, rather than upon kings and
TXTBacon38; E623| estates themselves.
AnnBacon38; E623| A Lie Every Body hates a King Bacon was afraid to say
AnnBacon38; E623| that the Envy was upon a King but is This Envy or Indignation
TXTBacon44; E623| OF GREAT PLACE
TXTBacon44; E623| PAGE 44 But power to do good is the true and lawful end of
TXTBacon44; E623| aspiring; for good thoughts (though God accept them), yet towards
TXTBacon44; E623| men are little better than good dreams, except they be put in
TXTBacon44; E623| act.
AnnBacon44; E623| Thought is Act. Christs Acts were Nothing to Caesars if
AnnBacon44; E623| this is not so
TXTBacon45; E623| PAGE 45 In the discharge of thy place set before thee the
TXTBacon45; E623| best examples; for imitation is a globe of precepts; and after a
TXTBacon45; E623| time set before thee thine own example; and examine thyself
TXTBacon45; E623| strictly whether thou didst not best at first.
AnnBacon45; E623| Here is nothing of Thy own Original Genius but only
AnnBacon45; E623| Imitation what Folly
TXTBacon48; E623| PAGE 48 Be not too sensible or too remembering of thy place
TXTBacon48; E623| in conversation and private answers to suitors, but let it rather
TXTBacon48; E623| be said, "When he sits in place he is another man."
AnnBacon48; E623| A Flogging Magistrate I have seen many such fly blows of
AnnBacon48; E623| Bacon
TXTBacon54; E623| OF GOODNESS AND GOODNESS OF NATURE
TXTBacon54; E623| PAGE 54 And beware how in making the portrait thou breakest the
TXTBacon54; E623| pattern: for divinity maketh the love of ourselves the pattern;
TXTBacon54; E623| the love of our neighbours but the portraiture: "Sell all thou
TXTBacon54; E623| hast, and give it to the poor, and follow me:" but sell not all
TXTBacon54; E623| thou hast, except thou come and follow me; that is except thou
TXTBacon54; E623| have a vocation wherein thou mayest do as much good with little
TXTBacon54; E623| means as with great.
TXTBacon54; E623| Except is Christ You Lie Except did anyone <ever> do this & not
TXTBacon54; E623| follow Christ who Does by Nature
AnnBacon55; E624| PAGE 55 [A drawing of] The devils arse [with a chain of
AnnBacon55; E624| excrement ending in] A King
EDAnnBacon55TEXT; E624| (Related to page 56, Of a King)
TXTBacon56; E624| OF A KING
TXTBacon56; E624| PAGE 56 A king is a mortal god on earth, unto whom the living
TXTBacon56; E624| God hath lent his own name as a great honour.
AnnBacon56; E624| O Contemptible & Abject Slave
TXTBacon58; E624| PAGE 58 That king which is not feared is not loved; and he
TXTBacon58; E624| that is well seen in his craft must as well study to be feared as
TXTBacon58; E624| loved; yet not loved for fear, but feared for love.
AnnBacon58; E624| Fear Cannot Love
TXTBacon60; E624| PAGE 60 He then that honoureth him [the King] not is next
TXTBacon60; E624| an atheist, wanting the fear of God in his heart.
AnnBacon60; E624| Blasphemy
TXTBacon60; E624| OF NOBILITY
TXTBacon60; E624| PAGE 60 We will speak of nobility first as a portion of an
TXTBacon60; E624| estate, then as a condition of particular persons.
AnnBacon60; E624| Is Nobility a portion of a State i.e Republic
TXTBacon60; E624| A monarchy, where there is no nobility at all, is ever a
TXTBacon60; E624| pure and absolute tyranny, as that of the Turks; for nobility
TXTBacon60; E624| attempers sovereignty, and draws the eyes of the people somewhat
TXTBacon60; E624| aside from the line royal: but for democracies they need
TXTBacon60; E624| it not; and they are commonly more quiet, and less
TXTBacon60; E624| subject to sedition, than where there are stirps of nobles.
AnnBacon60; E624| Self Contradiction Knave & Fool
TXTBacon62; E624| PAGE 62 Those that are first raised to nobility, are
TXTBacon62; E624| commonly more virtuous, but less innocent than their descendants;
TXTBacon62; E624| for there is rarely any rising but by a commixture of good and
TXTBacon62; E624| evil arts.
AnnBacon62; E624| Virtuous I supposed to be Innocents was I Mistaken or is
AnnBacon62; E624| Bacon a Liar
TXTBacon62; E624| On the other side, nobility extinguisheth the passive envy
TXTBacon62; E624| from others towards them, because they are in possession of
TXTBacon62; E624| honour. Certainly, kings that have able men of their nobility
TXTBacon62; E624| shall find ease in employing them, and a better slide into their
TXTBacon62; E624| business; but people naturally bend to them as born in some sort
TXTBacon62; E624| to command.
AnnBacon62; E624| Nonsense
TXTBacon63; E624| OF SEDITIONS AND TROUBLES
TXTBacon63; E624| PAGE 63
AnnBacon63; E624| This Section contradicts the Preceding
TXTBacon63; E624| Shepherds of all people had need know the calendars of
TXTBacon63; E624| tempests in state, which are commonly greatest when things grow
TXTBacon63; E624| to equality.
AnnBacon63; E624| What Shepherds does he mean Such as Christ describes by
AnnBacon63; E624| Ravening Wolves
TXTBacon65; E624| PAGE 65 Also, when discords, and quarrels, and factions are
TXTBacon65; E624| carried openly and audaciously it is a sign the reverence of
TXTBacon65; E624| government is lost.
AnnBacon65; E624| When the Reverence of Government is Lost it is better than
AnnBacon65; E624| when it is found Reverence is all For Reverence
TXTBacon66; E624| PAGE 66 So when any of the four pillars of government are
TXTBacon66; E624| mainly shaken, or weakened, (which are religion, justice,
TXTBacon66; E624| counsel, and treasure,) men had need to pray for fair
TXTBacon66; E624| weather.
AnnBacon66; E624| Four Pillars of different heights and Sizes
TXTBacon66; E625| Concerning the materials of sedition, it is a thing well to
TXTBacon66; E625| be considered. . . . The matter of sedition is of two kinds, much
TXTBacon66; E625| poverty and much discontentment.
AnnBacon66; E625| These are one Kind Only
TXTBacon67; E625| PAGE 67 As for discontentments, they are in the politic
TXTBacon67; E625| body like to humours in the natural, which are apt to gather a
TXTBacon67; E625| preternatural heat and to enflame; and let no prince measure the
TXTBacon67; E625| danger of them by this, whether they be just or unjust.
AnnBacon67; E625| A Tyrant is the Worst disease & the Cause of all others
TXTBacon67; E625| . . . in great oppressions, the same things that provoke the
TXTBacon67; E625| patience, do withal mate the courage.
AnnBacon67; E625| a lie
TXTBacon68; E625| PAGES 68-69 The first remedy or prevention is to remove by
TXTBacon68; E625| all means possible that material cause of sedition whereof we
TXTBacon68; E625| speak, which is want and poverty in the estate; to which purpose
TXTBacon68; E625| serveth the opening and well balancing of trade; the cherishing
TXTBacon68; E625| of manufactures; the banishing of idleness; the repressing of
TXTBacon68; E625| waste and excess by sumptuary laws; the improvement and
TXTBacon68; E625| husbanding of the soil; the regulating of prices of things
TXTBacon68; E625| vendible; the moderating of taxes and tributes, and the
TXTBacon68; E625| like.
AnnBacon68; E625| You cannot regulate the price of Necessaries without
AnnBacon68; E625| destruction All False
TXTBacon69; E625| PAGES 69-70 It is likewise to be remembered, that forasmuch
TXTBacon69; E625| as the increase of any estate must be upon the foreigner, (for
TXTBacon69; E625| whatsoever is somewhere gotten is somewhere lost,) there be but
TXTBacon69; E625| three things which one nation selleth unto another: the commodity
TXTBacon69; E625| as nature yieldeth it; the manufacture; and the vecture or
TXTBacon69; E625| carriage: so that if these two [three] wheels go, wealth will
TXTBacon69; E625| flow as in a spring tide.
AnnBacon69; E625| The Increase of a State as of a Man is from Internal
AnnBacon69; E625| Improvement or Intellectual Acquirement. Man is not Improved by
AnnBacon69; E625| the hurt of another States are not Improved at the Expense of
AnnBacon69; E625| Foreigners
AnnBacon69; E625| Bacon has no notion of any thing but Mammon
TXTBacon71; E625| PAGE 71 The poets feign that the rest of the Gods would
TXTBacon71; E625| have bound Jupiter, which he hearing of by the counsel of Pallas,
TXTBacon71; E625| sent for Briareus with his hundred hands to come in to his aid:
TXTBacon71; E625| an emblem, no doubt, to shew bow safe it is for monarchs to make
TXTBacon71; E625| sure of the goodwill of common people.
AnnBacon71; E625| Good Advice for the Devil
TXTBacon71; E625| PAGES 71-72 Certainly, the politic and artificial
TXTBacon71; E625| nourishing and entertaining of hopes, and carrying men from hopes
TXTBacon71; E625| to hopes is one of the best antidotes against the poison of
TXTBacon71; E625| discontentments.
AnnBacon71; E625| Subterfuges
TXTBacon74; E625| PAGE 74 Lastly, let princes against all events, not be
TXTBacon74; E625| without some great person, one or rather more, of military
TXTBacon74; E625| valour, near unto them, for the repression of seditions in their
TXTBacon74; E625| beginnings.
AnnBacon74; E625| Contemptible Knave Let the People look to this
TXTBacon74; E625| . . . but let such military persons be assured and well
TXTBacon74; E625| reputed of, rather than factious and popular.
AnnBacon74; E625| Factious is Not Popular & never can be except Factious is
AnnBacon74; E625| Christianity
TXTBacon75; E625| OF ATHEISM
TXTBacon75; E625| PAGE 75 I had rather believe all the fables in the Legend, and
TXTBacon75; E625| the Talmud, and the Alcoran than that this universal frame is
TXTBacon75; E625| without a mind: and, therefore, God never wrought
TXTBacon75; E625| miracle to convince atheism, because his ordinary works convince
TXTBacon75; E625| it.
AnnBacon75; E625| The Devil is the Mind of the Natural Frame
TXTBacon75; E626| It is true that a little philosophy inclineth man's mind
TXTBacon75; E626| to atheism; but depth in philosophy bringeth men's minds about to
TXTBacon75; E626| religion; for while the mind of man looketh upon second causes
TXTBacon75; E626| scattered, it may sometimes rest in them and go no farther.
AnnBacon75; E626| There is no Such Thing as a Second Cause nor as a Natural
AnnBacon75; E626| Cause for any Thing in any Way
TXTBacon76; E626| PAGE 76
AnnBacon76; E626| He who says there are Second Causes has already denied a
AnnBacon76; E626| First The Word Cause is a foolish Word
TXTBacon77; E626| PAGE 77 The contemplative atheist is rare, a Diagoras, a
TXTBacon77; E626| Bion, a Lucian perhaps, and some others.
AnnBacon77; E626| A Lie! Few believe it is a New Birth Bacon was a
AnnBacon77; E626| Contemplative Atheist Evidently an Epicurean Lucian disbelievd
AnnBacon77; E626| Heathen Gods he did not perhaps disbelieve for all that Bacon
AnnBacon77; E626| did
TXTBacon77; E626| PAGES 77-78-79 The causes of atheism are, divisions in
TXTBacon77; E626| religion, if they be many; . . . another is, scandal of priests
TXTBacon77; E626| . . . : a third is, a custom of profane scoffing in holy matters
TXTBacon77; E626| . . ; and, lastly, learned times, especially with peace and
TXTBacon77; E626| prosperity; for troubles and adversities do more bow
TXTBacon77; E626| men's minds to religion.
AnnBacon77; E626| a Lie
TXTBacon77; E626| They that deny a God destroy man's nobility; for certainly
TXTBacon77; E626| man is of kin to the beasts by his body; and, if he be not of kin
TXTBacon77; E626| to God by his spirit, he is a base and ignoble creature.
TXTBacon77; E626| [Bracketed by Blake]
AnnBacon77; E626| an artifice
TXTBacon77; E626| It destroys likewise magnanimity, and the raising of human
TXTBacon77; E626| nature; for take an example of a dog, and mark what a generosity
TXTBacon77; E626| and courage he will put on when he finds himself maintained by a
TXTBacon77; E626| man, who to him is instead of a God, or "melior natura"; which
TXTBacon77; E626| courage is manifestly such as that creature, without that
TXTBacon77; E626| confidence of a better nature than his own, could never
TXTBacon77; E626| attain;
AnnBacon77; E626| Self Contradiction
TXTBacon77; E626| . . . therefore, as atheism is in all respects hateful, so
TXTBacon77; E626| in this, that it depriveth human nature of the means to exalt
TXTBacon77; E626| itself above human frailty.
AnnBacon77; E626| An Atheist pretending to talk against Atheism
TXTBacon79; E626| OF SUPERSTITION
TXTBacon79; E626| PAGE 79 It were better to have no opinion of God at all, than
TXTBacon79; E626| such an opinion as is unworthy of him.
AnnBacon79; E626| Is this true is it better
TXTBacon80; E626| PAGE 80 . . . as the contumely is greatertowards God,
TXTBacon80; E626| so the dangeis greater towards men. Atheism
TXTBacon80; E626| leaves a man to sense, to philosophy, to natural
TXTBacon80; E626| piety, to laws, to reputation; all which maybe
TXTBacon80; E626| guideto an outward moral virtue, though religion were
TXTBacon80; E626| not;
AnnBacon80; E626| Praise of Atheism
TXTBacon80; E626| but superstition dismounts all these, and erecteth an
TXTBacon80; E626| absolute monarchy in the minds of men: therefore atheism
TXTBacon80; E626| did never perturb states; for it makes men wary of
TXTBacon80; E626| themselves, as looking no farther, and we see the times inclined
TXTBacon80; E626| to atheism, (as the time of Augustus Caesar,) were civil
TXTBacon80; E626| times.
AnnBacon80; E626| Atheism is thus the best of all Bacon fools us
TXTBacon80; E626| The master of superstition is the people, and in all
TXTBacon80; E626| superstition wise men follow fools; and arguments are fitted to
TXTBacon80; E626| practise in a reversed order.
AnnBacon80; E626| What must our Clergy be who Allow Bacon to be Either Wise or
AnnBacon80; E626| even of Common Capacity I cannot
TXTBacon82; E627| PAGE 82 There is a superstition in avoiding superstition,
TXTBacon82; E627| when men think to do best if they go farthest from the
TXTBacon82; E627| superstition formerly received; therefore care should be had
TXTBacon82; E627| that, (as it fareth in ill purgings,) the good be not taken away
TXTBacon82; E627| with the bad, which commonly is done when the people is
TXTBacon82; E627| the reformer.
AnnBacon82; E627| Who is to be the Reformer Bacons [Reformer] Villain is a
AnnBacon82; E627| King or Who t1471
TXTBacon83; E627| OF TRAVEL
TXTBacon83; E627| PAGE 83 The things to be seen and observed are the courts of
TXTBacon83; E627| princes, especially when they give audience to ambassadors; the
TXTBacon83; E627| courts of justice . . . the churches and monasteries . . . the
TXTBacon83; E627| walls and fortifications . . . and so the havens and harbours,
TXTBacon83; E627| antiquities and ruins, libraries, colleges, disputations, and
TXTBacon83; E627| lectures where any are; shipping and navies; houses and gardens
TXTBacon83; E627| of state and pleasure near great cities; armories, arsenals,
TXTBacon83; E627| magazines, exchanges, burses, warehouses, exercises of
TXTBacon83; E627| horsemanship, fencing, training of soldiers, and the like;
TXTBacon83; E627| comedies . . . treasures of jewels and robes; cabinets and
TXTBacon83; E627| rarieties; . . .
AnnBacon83; E627| The Things worthy to be seen are all the Trumpery he could
AnnBacon83; E627| rake together
AnnBacon83; E627| Nothing of Arts or Artists or Learned Men or of Agriculture
AnnBacon83; E627| or any Useful Thing His Business & Bosom was to be Lord
AnnBacon83; E627| Chancellor
TXTBacon84; E627| PAGE 84. As for triumphs, masks, feasts, weddings,
TXTBacon84; E627| funerals, capital executions, and such shews, men need not to be
TXTBacon84; E627| put in mind of them; yet are they not to be neglected.
AnnBacon84; E627| Bacon supposes that the Dragon Beast & Harlot are worthy of
AnnBacon84; E627| a Place in the New Jerusalem Excellent Traveller Go on & be
AnnBacon84; E627| damnd
TXTBacon84; E627| If you will have a young man to put his travel into a little
TXTBacon84; E627| room, and in short time to gather much, this you must do . . .
TXTBacon84; E627| let him not stay long in one city or town, more or less as the
TXTBacon84; E627| place deserveth, but not long; nay, when he stayeth in one city
TXTBacon84; E627| or town, let him change his lodging from one end and part of the
TXTBacon84; E627| town to another, which is a great adamant of acquaintance;
AnnBacon84; E627| Harum Scarum who can do this
TXTBacon84; E627| let him sequester himself from the company of his countrymen
TXTBacon84; E627| and diet in such places where there is good company of the nation
TXTBacon84; E627| where he travelleth; let him upon his removes from one place to
TXTBacon84; E627| another procure recommendation to some person of quality
TXTBacon84; E627| residing in the place whither he removeth . . .
AnnBacon84; E627| The Contrary is the best Advice
TXTBacon85; E627| PAGE 85 As for the acquaintance which is to be sought in
TXTBacon85; E627| travel, that which is most of all profitable is acquaintance with
TXTBacon85; E627| the secretaries and employed men of ambassadors.
AnnBacon85; E627| Acqua[i]ntance with Knaves
TXTBacon86; E627| OF EMPIRE
TXTBacon86; E627| PAGE 86 It is a miserable state of mind to have few things to
TXTBacon86; E627| desire, and many things to fear.
AnnBacon86; E627| He who has few Things to desire cannot have many to fear
TXTBacon87; E627| PAGE 87 . . . the mind of man is more cheered and refreshed
TXTBacon87; E627| by profiting in small things, than by standing at a stay in
TXTBacon87; E627| great.
AnnBacon87; E627| A lie
TXTBacon98; E627| OF COUNSEL
TXTBacon98; E627| PAGE 98 For weakening of authority the fable sheweth the remedy:
TXTBacon98; E627| nay, the majesty of kings is rather exalted than diminished when
TXTBacon98; E627| they are in the chair of council; neither was there ever prince
TXTBacon98; E627| bereaved of his dependances by his council, except where there
TXTBacon98; E627| hath been either an over greatness in one counsellor, or an
TXTBacon98; E627| over-strict combination in divers, which are things soon found
TXTBacon98; E627| and holpen. [Bracketed]
AnnBacon98; E627| Did he mean to Ridicule a King & his Council
TXTBacon101; E628| PAGE 101 In choice of committees for ripening business for
TXTBacon101; E628| the council, it is better to choose indifferent persons, than to
TXTBacon101; E628| make an indifferency by putting in those that are strong on both
TXTBacon101; E628| sides.
AnnBacon101; E628| better choose Fools at once
TXTBacon104; E628| OF CUNNING
TXTBacon104; E628| PAGE 104 There be that can pack the cards, and yet cannot play
TXTBacon104; E628| well; so there are some that are good in canvases and factions,
TXTBacon104; E628| that are otherwise weak men.
AnnBacon104; E628| Nonsense
TXTBacon104; E628| Again, it is one thing to understand persons, and another
TXTBacon104; E628| thing to understand matters; for many are perfect in men's
TXTBacon104; E628| humours that are not greatly capable of the real part of
TXTBacon104; E628| business, which is the constitution of one that hath studied men
TXTBacon104; E628| more than books.
AnnBacon104; E628| Nonsense
TXTBacon104; E628| Such men are fitter for practice than for counsel, and they
TXTBacon104; E628| are good but in their own ally.
AnnBacon104; E628| How absurd
TXTBacon105; E628| PAGE 105 If a man would cross a business that he doubts
TXTBacon105; E628| some other would handsomely and effectually move, let him pretend
TXTBacon105; E628| to wish it well, and move it himself in such sort as may foil
TXTBacon105; E628| it.
AnnBacon105; E628| None but a Fool can act so
TXTBacon106; E628| PAGE 106-107 I knew one that, when he wrote a letter, he
TXTBacon106; E628| would put that which was most material in the post-script, as if
TXTBacon106; E628| it had been a bye matter.
TXTBacon106; E628| I knew another that, when he came to have speech, he would pass
TXTBacon106; E628| over that that he intended most; and go forth, and come back
TXTBacon106; E628| again, and speak of it as of a thing that he had almost
TXTBacon106; E628| forgot.
AnnBacon106; E628| What Fools
TXTBacon107; E628| PAGES 107-108 It is a point of cunning to let fall those
TXTBacon107; E628| words in a man's own name which he would have another man learn
TXTBacon107; E628| and use, and thereupon take advantage. I knew two that were
TXTBacon107; E628| competitors for the secretary's place in queen Elizabeth's time,
TXTBacon107; E628| . . . and the one of them said, that to be a secretary in the
TXTBacon107; E628| declination of a monarchy was a ticklish thing, and that he did
TXTBacon107; E628| not affect it: the other straight way caught up those words, and
TXTBacon107; E628| discoursed with divers of his friends, that he had no reason to
TXTBacon107; E628| desire to be secretary in the declination of a monarchy. The
TXTBacon107; E628| first man took hold of it, and found means it was told the queen;
TXTBacon107; E628| who hearing of a declination of a monarchy took it so ill, as she
TXTBacon107; E628| would never after hear of the other's suit.
AnnBacon107; E628| This is too Stupid to have been True
TXTBacon113; E628| OF INNOVATIONS
TXTBacon113; E628| PAGE 113 As the births of living creatures at first are ill
TXTBacon113; E628| shapen, so are all innovations, which are the births of
TXTBacon113; E628| time.
AnnBacon113; E628| What a Cursed Fool is this Ill Shapen are Infants or
AnnBacon113; E628| small Plants ill shapen because they are not yet come to their
AnnBacon113; E628| maturity What a contemptible Fool is This Bacon
TXTBacon123; E628| OF FRIENDSHIP
TXTBacon123; E628| PAGES 123-124 L. Sylla, when he commanded Rome, raised Pompey . . .
TXTBacon123; E628| to that height, that Pompey vaunted himself for Sylla's
TXTBacon123; E628| over-match; . . . With Julius Caesar Decimus Brutus had obtained
TXTBacon123; E628| that interest as he set him down in his testament for heir in
TXTBacon123; E628| remainder after his nephew; . . . Augustus raised Agrippa,
TXTBacon123; E628| (though of mean birth,) to that height, as, when he consulted
TXTBacon123; E628| with Mecaenas about the marriage of his daughter Julia, Mecaenas
TXTBacon123; E628| took the liberty to tell him, that he must either marry his
TXTBacon123; E628| daughter to Agrippa, or take away his life.
AnnBacon123; E628| The Friendship of these Roman Villains is a strange Example
AnnBacon123; E628| to alledge for our imitation & approval
TXTBacon133; E629| OF EXPENSE
TXTBacon133; E629| PAGE 133 Certainly, if a man will keep but of even hand, his
TXTBacon133; E629| ordinary expenses ought to be but to the half of his receipts;
TXTBacon133; E629| and if he think to wax rich, but to the third part.
AnnBacon133; E629| If this is advice to the Poor, it is mocking them--If to the
AnnBacon133; E629| Rich, it is worse still it is The Miser If to the Middle Class it
AnnBacon133; E629| is the direct Contrary to Christs advice
TXTBacon134; E629| PAGE 134 He that can look into his estate but seldom, it
TXTBacon134; E629| behoveth him to turn all to certainties.
AnnBacon134; E629| Nonsense
TXTBacon135; E629| OF THE TRUE GREATNESS OF KINGDOMS AND ESTATES
TXTBacon135; E629| PAGE 135 The speech of Themistocles the Athenian, which was
TXTBacon135; E629| haughty and arrogant in taking so much to himself, had been a
TXTBacon135; E629| grave and wise observation and censure, applied at large to
TXTBacon135; E629| others. Desired at a feast to touch a lute, he said, "he could
TXTBacon135; E629| not fiddle, but yet he could make a small town a great city".
TXTBacon135; E629| These words, (holpen with a little metaphor,) may express two
TXTBacon135; E629| differing abilities in those that deal in business of
TXTBacon135; E629| estate.
AnnBacon135; E629| a Lord Chancellor's opinions as different from Christ as
AnnBacon135; E629| those of Caiphas or Pilate or Herod what such Men call Great is
AnnBacon135; E629| indeed detestable
TXTBacon136; E629| PAGE 136 . . . let us speak of the work; that is, the true
TXTBacon136; E629| greatness of kingdoms and estates; and the means thereof. An
TXTBacon136; E629| argument fit for great and mighty princes to have in
TXTBacon136; E629| their hand; to the end, that neither by over-measuring their
TXTBacon136; E629| forces they lose themselves in vain enterprises . . .
AnnBacon136; E629| Powers Powers
AnnBacon136; E629| Powers of darkness
TXTBacon137; E629| PAGE 137 The Kingdom of heaven is compared, not to any
TXTBacon137; E629| great Kernal or nut but, to a grain of mustard seed; which is one
TXTBacon137; E629| of the least grains, but hath in it a property and spirit hastily
TXTBacon137; E629| to get up and spread.
AnnBacon137; E629| The Kingdom of Heaven is the direct Negation of Earthly
AnnBacon137; E629| domination
TXTBacon137; E629| PAGES 137-138 Walled towns, stored arsenals and armories,
TXTBacon137; E629| goodly races of horse, chariots of war, elephants; ordnance,
TXTBacon137; E629| artillery, and the like; all this is but a sheep in lion's skin,
TXTBacon137; E629| except the breed and disposition of the people be stout and
TXTBacon137; E629| warlike. Nay, number (itself) in armies importeth not much,
TXTBacon137; E629| where the people is of weak courage. . . . The army of the
TXTBacon137; E629| Persians, in the plains of Arbela was such a vast sea of people
TXTBacon137; E629| as it did somewhat astonish the commanders in Alexander's army,
TXTBacon137; E629| who came to him therefore, and wished him to set upon them by
TXTBacon137; E629| night; but he answered, he would not pilfer the victory; and the
TXTBacon137; E629| defeat was easy.
AnnBacon137; E629| Bacon knows the Wisdom of War if it is Wisdom
TXTBacon142; E629| PAGE 142 Never any state was, in this point, so open to
TXTBacon142; E629| receive strangers into their body as were the Romans; therefore
TXTBacon142; E629| it sorted with them accordingly, for they grew to the greatest
TXTBacon142; E629| monarchy.
AnnBacon142; E629| Is this Great Is this Christian No
TXTBacon143; E629| PAGES 143-144 It is certain, that sedentary and within-door
TXTBacon143; E629| arts, and delicate manufactures, (that require rather the finger
TXTBacon143; E629| than the arm,) have in their nature a contrariety to a military
TXTBacon143; E629| disposition;. . . therefore it was great advantage in the ancient
TXTBacon143; E629| states of Sparta, Athens, Rome, and others that they had the use
TXTBacon143; E629| of slaves, which commonly did rid those manufactures; but that is
TXTBacon143; E629| abolished, in greatest part, by the christian law. That which
TXTBacon143; E629| cometh nearest to it is, to leave those arts chiefly to strangers
TXTBacon143; E629| . . . and to contain the principal bulk of the vulgar natives
TXTBacon143; E629| within those three kinds, tillers of the ground, free servants,
TXTBacon143; E629| and handicraftmen of strong and manly arts; as smiths, masons,
TXTBacon143; E629| carpenters, &c. not reckoning professed soldiers.
AnnBacon143; E629| Bacon calls Intellectual Arts Unmanly Poetry Painting
AnnBacon143; E629| Music are in his opinion Useless & so they are for Kings & Wars &
AnnBacon143; E629| shall in the End Annihilate them
TXTBacon147; E630| PAGE 147 No body can be healthful without exercise, neither
TXTBacon147; E630| natural body nor politic; and, certainly, to a kingdom or estate
TXTBacon147; E630| a just and honourable war is the true exercise.
AnnBacon147; E630| Is not this the Greatest Folly
TXTBacon149; E630| PAGE 149 There be now, for martial encouragement, some
TXTBacon149; E630| degrees and orders of chivalry, which, nevertheless, are
TXTBacon149; E630| conferred promiscuously upon soldiers and no soldiers, and some
TXTBacon149; E630| remembrance perhaps upon the escutcheon . . .
AnnBacon149; E630| what can be worse than this or more foolish
TXTBacon151; E630| OF REGIMEN OF HEALTH
TXTBacon151; E630| PAGE 151 . . . strength of nature in youth passeth over many
TXTBacon151; E630| excesses which are owing a man til his age.
AnnBacon151; E630| Excess in Youth is Necessary to Life
TXTBacon151; E630| Beware of sudden change in any great point of diet, and if
TXTBacon151; E630| necessity enforce it, fit the rest to it;
AnnBacon151; E630| Nonsense
TXTBacon151; E630| for it is a secret both in nature and state, that it is
TXTBacon151; E630| safer to change many things than one.
AnnBacon151; E630| False
TXTBacon152; E630| PAGE 152 If you fly physic in health altogether, it will be
TXTBacon152; E630| too strange for your body when you shall need it.
AnnBacon152; E630| Very Pernicious Advice
AnnBacon152; E630| The work of a Fool to use Physic but for Necessity
TXTBacon153; E630| PAGE 153 In sickness, respect health principally; and in
TXTBacon153; E630| health, action: for those that put their bodies to endure in
TXTBacon153; E630| health, may in most sicknesses which are not very sharp, be cured
TXTBacon153; E630| only with diet and tendering.
AnnBacon153; E630| Those that put their Bodies To endure are Fools
TXTBacon153; E630| Celsus could never have spoken it as a physician, had he not
TXTBacon153; E630| been a wise man withal, when he giveth it for one of the great
TXTBacon153; E630| precepts of health and lasting, that a man do vary and
TXTBacon153; E630| interchange contraries;
AnnBacon153; E630| Celsus was a bad adviser
TXTBacon153; E630| but with an inclination to the more benign extreme: use
TXTBacon153; E630| fasting and full eating, but rather full eating; watching and
TXTBacon153; E630| sleep, but rather sleep; sitting and exercise, but rather
TXTBacon153; E630| exercise, and the like: so shall nature be cherished, and yet
TXTBacon153; E630| taught masteries. [Bracketed]
AnnBacon153; E630| Nature taught to Ostentation
TXTBacon154; E630| OF SUSPICION
TXTBacon154; E630| PAGE 154. Suspicions amongst thoughts are like bats amongst
TXTBacon154; E630| birds, they ever fly by twilight; certainly they are to be
TXTBacon154; E630| repressed, or, at the least, well guarded.
AnnBacon154; E630| What is Suspition in one Man is Caution in Another & Truth
AnnBacon154; E630| or Discernment in Another & in Some it is Folly.
TXTBacon156; E630| OF DISCOURSE
TXTBacon156; E630| PAGE 156 Some in their discourse desire rather commendation of
TXTBacon156; E630| wit, in being able to hold all arguments, than of judgment, in
TXTBacon156; E630| discerning what is true; as if it were a praise to know what
TXTBacon156; E630| might be said, and not what should be thought.
AnnBacon156; E630| Surely the Man who wrote this never talked to any but
AnnBacon156; E630| Coxcombs
TXTBacon158; E630| PAGE 158 Discretion of speech is more than eloquence; and
TXTBacon158; E630| to speak agreeably to him with whom we deal, is more than to
TXTBacon158; E630| speak in good words, or in good order.
AnnBacon158; E630| Bacon hated Talents of all Kinds Eloquence is discret[io]n
AnnBacon158; E630| of Speech
TXTBacon169; E631| OF RICHES
TXTBacon169; E631| PAGE 169 Be not penny-wise; riches have wings, and sometimes
TXTBacon169; E631| they fly away of themselves, sometimes they must be set flying to
TXTBacon169; E631| bring in more.
AnnBacon169; E631| Bacon was always a poor Devil if History says true how
AnnBacon169; E631| should one so foolish know about Riches Except Pretence to be
AnnBacon169; E631| Rich if that is it
TXTBacon182; E631| OF NATURE IN MEN
TXTBacon182; E631| PAGE 182 Neither is the ancient rule amiss, to bend nature as a
TXTBacon182; E631| wand to a contrary extreme, whereby to set it right;
TXTBacon182; E631| understanding it where the contrary extreme is no vice.
AnnBacon182; E631| Very Foolish
TXTBacon187; E631| OF FORTUNE
TXTBacon187; E631| PAGE 187 It cannot be denied but outward accidents conduce much
TXTBacon187; E631| to fortune; favour, opportunity, death of others, occasion
TXTBacon187; E631| fitting virtue; but chiefly, the mould of a man's fortune is in
TXTBacon187; E631| his own hands.
AnnBacon187; E631| What is Fortune but an outward Accident for a few years
AnnBacon187; E631| sixty at most & then gone
TXTBacon190; E631| OF USURY
TXTBacon190; E631| PAGE 190
AnnBacon190; E631| Bacon was a Usurer
TXTBacon191; E631| PAGE 191 The discommodities of usury are, first, that it
TXTBacon191; E631| makes fewer merchants; for were it not for this lazy trade of
TXTBacon191; E631| usury, money would not lie still, but would in great part be
TXTBacon191; E631| employed upon merchandizing.
AnnBacon191; E631| A Lie it makes Merchants & nothing Else
TXTBacon192; E631| PAGE 192 On the other side, the commodities of usury are
TXTBacon192; E631| first, that howsoever usury in some respect hindereth
TXTBacon192; E631| merchandizing, yet in some other it advanceth it.
AnnBacon192; E631| Commodities of Usury can it Be
TXTBacon193; E631| PAGE 193 I remember a cruel monied man in the country, that
TXTBacon193; E631| would say, "The devil take this usury, it keeps us from
TXTBacon193; E631| forfeitures of mortgages and bonds".
AnnBacon193; E631| It is not True what a Cruel Man says
TXTBacon193; E631| To speak now of the reformation and reglement of usury; how
TXTBacon193; E631| the discommodities of it may be best avoided, and the commodities
TXTBacon193; E631| retained.
AnnBacon193; E631| Bacon is in his Element on Usury it is himself & his
AnnBacon193; E631| Philosophy
TXTBacon197; E631| OF YOUTH AND AGE
TXTBacon197; E631| PAGE 197 The errors of young men are the ruin of business; but
TXTBacon197; E631| the errors of aged men amount but to this, that more might have
TXTBacon197; E631| been done, or sooner.
AnnBacon197; E631| Bacons Business is not Intellect or Art
TXTBacon198; E631| PAGE 198 . . . and age doth profit rather in the powers of
TXTBacon198; E631| understanding, than in the virtues of the will and
TXTBacon198; E631| affections.
AnnBacon198; E631| a Lie
TXTBacon199; E631| PAGE 199 There be some have an over-early ripeness in their
TXTBacon199; E631| years, which fadeth betimes: these are, first, such as have
TXTBacon199; E631| brittle wits, the edge whereof is soon turned; such as was
TXTBacon199; E631| Hermogenes the rhetorician, whose books are exceeding subtile,
TXTBacon199; E631| who afterwards waxed stupid.
AnnBacon199; E631| Such was Bacon Stupid Indeed
TXTBacon202; E632| OF DEFORMITY
TXTBacon202; E632| PAGE 202 Certainly there is a consent between the body and the
TXTBacon202; E632| mind, and where nature erreth in the one, she ventureth in the
TXTBacon202; E632| other.
AnnBacon202; E632| False
AnnBacon202; E632| Contemptible
TXTBacon202; E632| Whosoever hath any thing fixed in his person that doth
TXTBacon202; E632| induce contempt, hath also a perpetual spur in himself to rescue
TXTBacon202; E632| and deliver himself from scorn; therefore all deformed persons
TXTBacon202; E632| are extreme bold.
AnnBacon202; E632| Is not this Very Very Contemptible Contempt is the Element
AnnBacon202; E632| of the Contemptible
TXTBacon203; E632| PAGE 203 Kings in ancient times (and at this present in
TXTBacon203; E632| some countries,) were wont to put great trust in eunuchs, because
TXTBacon203; E632| they that are envious towards all are more obnoxious and
TXTBacon203; E632| officious towards one.
AnnBacon203; E632| because Kings do it is it Wisdom
TXTBacon206; E632| OF BUILDING
TXTBacon206; E632| PAGE 206 First, therefore, I say you cannot have a perfect
TXTBacon206; E632| palace, except you have two several sides; a side for
TXTBacon206; E632| the banquet, as is spoken of in the book of Esther, and a side
TXTBacon206; E632| for the household.
AnnBacon206; E632| What Trifling Nonsense & Self Conceit
TXTBacon235; E632| OF FACTION
TXTBacon235; E632| PAGE 235 The even carriage between two factions proceedeth not
TXTBacon235; E632| always of moderation, but of a trueness to a man's self, with end
TXTBacon235; E632| to make use of both. Certainly, in Italy they hold it a little
TXTBacon235; E632| suspect in popes, when they have often in their mouth "Padre
TXTBacon235; E632| commune"; and take it to be a sign of one that meaneth to refer
TXTBacon235; E632| all to the greatness of his own house.
AnnBacon235; E632| None but God is This
TXTBacon235; E632| PAGES 235-236 Kings had need beware how they side
TXTBacon235; E632| themselves . . . The motions of factions under Kings, ought to be
TXTBacon235; E632| like the motions, (as the astronomers speak,) of the inferior
TXTBacon235; E632| orbs; which may have their proper motions, but yet still are
TXTBacon235; E632| quietly carried by the higher motion of "primum mobile".
AnnBacon235; E632| King James was Bacons Primum Mobile
TXTBacon236; E632| OF CEREMONIES AND RESPECTS
TXTBacon236; E632| PAGE 236 . . . for the proverb is true, "That light gains make
TXTBacon236; E632| heavy purses"; for light gains come thick, whereas great come but
TXTBacon236; E632| now and then: so it is true, that small matters win great
TXTBacon236; E632| commendation, because they are continually in use and in
TXTBacon236; E632| note.
AnnBacon236; E632| Small matters What are They Caesar seems to me a Very
AnnBacon236; E632| Small Matter & so he seemd to Jesus is the Devil Great Consider
TXTBacon239; E632| OF PRAISE
TXTBacon239; E632| PAGE 239 Praise is the reflection of virtue; but it is as the
TXTBacon239; E632| glass or body which giveth the reflection: if it be from the
TXTBacon239; E632| common people, it is commonly false and nought, and rather
TXTBacon239; E632| followeth vain persons, than virtuous.
AnnBacon239; E632| Villain did Christ Seek the Praise of the Rulers