Essays, Moral, Economical, and PoliticalJ. Carpenter, 1812 - 295ÆäÀÌÁö |
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... Anger Ceremonies and Respects Praise Vain Glory Honour and Reputation Judicature Vicissitude of Things A Fragment of an Essay on Fame 257 260 263 266 ¡¤ 270 278 282 292 LIFE OF LORD BACON . FRANCIS BACON , afterwards created iv CONTENTS .
... Anger Ceremonies and Respects Praise Vain Glory Honour and Reputation Judicature Vicissitude of Things A Fragment of an Essay on Fame 257 260 263 266 ¡¤ 270 278 282 292 LIFE OF LORD BACON . FRANCIS BACON , afterwards created iv CONTENTS .
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... man hath obtained worthy ends and expectations . Death hath this also , that it openeth the gate to good fame , and extinguisheth envy : " Extinctus amabitur idem . " 9 OF Unity in Religion . RELIGION being the chief 8 OF DEATH .
... man hath obtained worthy ends and expectations . Death hath this also , that it openeth the gate to good fame , and extinguisheth envy : " Extinctus amabitur idem . " 9 OF Unity in Religion . RELIGION being the chief 8 OF DEATH .
27 ÆäÀÌÁö
... greatest , is , that it depriveth a man of one of the most principal instruments for action , which is trust and belief . The best composition and tempe- 4 rature is , to have openness in fame and opinion AND DISSIMULATION . 27.
... greatest , is , that it depriveth a man of one of the most principal instruments for action , which is trust and belief . The best composition and tempe- 4 rature is , to have openness in fame and opinion AND DISSIMULATION . 27.
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Francis Bacon. rature is , to have openness in fame and opinion ; secrecy in habit ; dissimulation in seasonable use ; and a power to feign , if there be no remedy . OF Parents and Children . THE joys of parents are secret , and so are ...
Francis Bacon. rature is , to have openness in fame and opinion ; secrecy in habit ; dissimulation in seasonable use ; and a power to feign , if there be no remedy . OF Parents and Children . THE joys of parents are secret , and so are ...
37 ÆäÀÌÁö
... fame . Cain's envy was the more vile and malignant towards his brother Abel , because , when his sacrifice was better accepted , there was no body to look on . Thus much for those that are apt to envy . Concerning those that are more or ...
... fame . Cain's envy was the more vile and malignant towards his brother Abel , because , when his sacrifice was better accepted , there was no body to look on . Thus much for those that are apt to envy . Concerning those that are more or ...
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¨¡sop affection alleys amongst ancient atheism Augustus C©¡sar Bacon better beware body bold C©¡sar cause certainly Cicero command commonly council counsel counsellors court cunning custom danger death discourse dissimulation doth England envy Epicurus especially factions fame favour favourite fear fortune Galba garden give giveth goeth grace greatest ground hand hath heart honour hurt judge judgment Julius C©¡sar kind king less likewise Lord Lord Bacon Lord Coke maketh man's matter means men's merchants mind motion nature ness never nobility noble observation opinion party persons plantation pleasure Plutarch Pompey princes profanum religion reputation riches Romans saith secrecy secret seditions seemeth Sejanus Septimius Severus servants side Sir Francis Sir Nicholas Bacon sometimes sort speak speech sure Tacitus tainly things thou thought Tiberius tion tree true unto usury Vespasian virtue whereby wherein whereof wise
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87 ÆäÀÌÁö - It were better to have no opinion of God at all, than such an Opinion as is unworthy of him : for the one is unbelief, the other is contumely : and certainly superstition is the reproach of the Deity. Plutarch saith well to that purpose :
1 ÆäÀÌÁö - WHAT is truth? said jesting Pilate, and would not stay for an answer. Certainly there be that delight in giddiness, and count it a bondage to fix a belief; affecting free-will in thinking, as well as in acting: and, though the sects of philosophers of that kind be gone, yet there remain certain discoursing wits which are of the same veins, though there be not so much blood in them as was in those of the ancients. But it is not only...
82 ÆäÀÌÁö - HAD rather believe all the fables in the legend, and the Talmud, and the Alcoran, than that this universal frame is without a mind: and, therefore, God never wrought miracles to convince atheism, because his ordinary works convince it.
89 ÆäÀÌÁö - There is a superstition in avoiding superstition, when men think to do best if they go furthest from the superstition formerly received...
230 ÆäÀÌÁö - God Almighty first planted a garden; and, indeed, it is the purest of human pleasures; it is the greatest refreshment to the spirits of man; without which buildings and palaces are but gross handyworks...
4 ÆäÀÌÁö - ... it ; for these winding and crooked courses are the goings of the serpent, which goeth basely upon the belly and not upon the feet. There is no vice that doth so cover a man with shame as to be found false and perfidious.
174 ÆäÀÌÁö - It is a shameful and unblessed thing to take the scum of people and wicked condemned men, to be the people with whom you plant; and not only so, but it spoileth the plantation; for they will ever live like rogues, and not fall to work, but be lazy, and do mischief, and spend victuals, and be quickly weary, and then certify over to their country to the discredit of the plantation.
222 ÆäÀÌÁö - HOUSES are built to live in, and not to look on; therefore let use be preferred before uniformity, except where both may be had. Leave the goodly fabrics of houses, for beauty only, to the enchanted palaces of the poets, who build them with small cost. He that builds a fair house upon an ill seat, committeth himself to prison...
3 ÆäÀÌÁö - The first creature of God, in the works of the days, was the light of the sense; the last was the light of reason; and his sabbath work ever since is the illumination of his Spirit. First he breathed light upon the face of the matter or chaos; then he breathed light into the face of man; and still he breatheth and inspireth light into the face of his chosen.
90 ÆäÀÌÁö - Travel, in the younger sort, is a part of education ; in the elder, a part of experience. He that travelleth into a country, before he hath some entrance into the language, goeth to school, and not to travel.