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Annotations to Bacon'sEssays Moral, Economical and
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Political
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London, 1798 t1469
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HALF-TITLE
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Is it True or is it False that the Wisdom of this World is
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Foolishness with God
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This is Certain If what Bacon says Is True what Christ
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says Is False If Caesar is Right Christ is Wrong both in
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Politics & Religion since they will divide them in Two
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TITLE PAGE
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Good Advice for Satans Kingdom
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PAGE i
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I am astonishd how such Contemptible Knavery & Folly as
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this Book contains can ever have been calld Wisdom by Men of
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Sense
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but perhaps this never Was the Case & all Men of Sense have
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despised the Book as Much as I do
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Per WILLIAM BLAKE t1470
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PAGE iv Editor's Preface
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But these Essays, written at a period of better taste, and on
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subjects of immediate importance to the conduct of common life
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"such as come home to men's business and bosoms," are
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still read with pleasure. . . .
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Erratum to Mens Pockets
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PAGE xii, blank
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Every Body Knows that this is Epi[c]urus and Lucretius & Yet
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Every Body Says that it is Christian Philosophy how is this
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Possible Every Body must be a Liar & deciever but Every Body
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does not do this But The Hirelings of Kings & Courts who make
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themselves Every Body & Knowingly propagate Falshood
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It was a Common opinion in the Court of Queen Elizabeth that
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Knavery Is Wisdom: Cunning Plotters were considerd as wise
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Machiavels
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OF TRUTH
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PAGE 1
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Self Evident Truth is one Thing and Truth the result of
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Reasoning is another Thing Rational Truth is not the Truth of
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Christ but of Pilate It is the Tree of the Knowledge of Good &
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Evil
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What is truth? said jesting Pilate, and would not stay for
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an answer. Certainly there be that delight in giddiness, and
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count it a bondage to fix a belief; affecting free-will in
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thinking, as well as in acting: and, though the sects of
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philosophers of that kind be gone, yet there remain certain
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discoursing wits which are of the same veins, though there be not
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so much blood in them as was in those of the ancients.
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But more Nerve if by Ancients he means Heathen Authors
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But it is not only the difficulty and labour which men take
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in finding out of truth; nor again, that, when it is found, it
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imposeth upon men's thoughts, that doth bring lies in favour;
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[PAGE 2] but a natural, though corrupt love of the lie itself.
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One of the later school of the Grecians examineth the matter, and
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is at a stand to think what should be in it, that men should love
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lies, where neither they make for pleasure, as with poets; nor
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for advantage, as with the merchant; but for the lie's sake. But
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I cannot tell: this same truth is a naked and open daylight, that
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doth not shew the masques,and mummeries, and triumphs of the
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world half so stately and daintily as candlelights.
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What Bacon calls Lies is Truth itself
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PAGE 3 But howsoever these things are thus in men's
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depraved judgments and affections, yet truth, which only doth
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judge itself, teacheth that the inquiry of truth, which is the
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love-making, or wooing of it; the knowledge of truth, which is
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the presence of it;and the belief of truth, which is the enjoying
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of it, is the sovereign good of human nature. The first creature
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of God, in the works of the days, was the light of the sense; the
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last was the light of reason; and his sabbath work, ever since,
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is the illumination of his Spirit.
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Pretence to Religion to destroy Religion
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PAGE 4 To pass from theological and philosophical truth to
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the truth of civil business, it will be acknowledged; even by
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those that practise it not, that clear and round dealing is the
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honour of man's nature, and that mixture of falsehood is like
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allay in coin of gold and silver. . . .
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Christianity is Civil Business Only There is & can Be No
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Other to Man what Else Can Be Civil is Christianity or Religion
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or whatever is Humane
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PAGE 5 Surely the wickedness of falsehood and breach of
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faith cannot possibly be so highly expressed as in that it shall
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be the last peal to call the judgments of God upon the
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generations of men: it being foretold, that when "Christ cometh,"
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he shall not "find faith upon earth".
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Bacon put an End to Faith
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OF DEATH
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PAGES 5-6 You shall read in some of the friars books of
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mortification, that a man should think with himself what the pain
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is, if he have but his finger's end pressed, or tortured, and
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thereby imagine what the pains of death are when the whole body
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is corrupted and dissolved; when many times death passeth with
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less pain than the torture of a limb; for the most vital parts
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are not the quickest of sense: and by him that spake only as a
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philosopher and natural man, it was well said, "Pompa mortis
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magis terret, quam mors ipsa".
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Bacon supposes all Men alike
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6 Revenge triumphs over death; love [s]lights it; honour
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aspireth to it; grief flieth to it; fear pre-occupieth it; nay,
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we read, after Otho the emperor had slain himself, pit (which is
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the tenderest of affections) provoked many to die out of mere
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compassion to their sovereign, and as the truest sort of
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followers.
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One Mans Revenge or Love is not the same as Anothers The
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tender Mercies of some Men are Cruel
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OF UNITY IN RELIGION
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PAGE 8 Religion being the chief band of human society, it is a
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happy thing when itself is well contained within the true band of
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unity. The quarrels and divisions about religion were evils
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unknown to the heathen.
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False O Satan
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The reason was, because the religion of the heathen
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consisted rather in rites and ceremonies, than in any constant
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belief: for you may imagine what kind of faith theirs was, when
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the chief doctors and fathers of their church were the poets.
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Prophets
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PAGE 9 The fruits of unity (next unto the well-pleasing of
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God, which is all in all) are two; the one towards those that are
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without the church; the other towards. those that are within.
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For the former, it is certain, that heresies and schisms are of
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all others the greatest scandals; yea, more than corruption of
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manners: for as in the natural body a wound or solution of
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continuity is worse than a corrupt humour, so in the spiritual: . . .
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False
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PAGES 9-10 The doctor of the Gentiles (the propriety of
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whose vocation drew him to have a special care of those without)
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saith, "If an heathen come in, and hear you speak with several
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tongues, will he not say that you are mad?" and, certainly, it is
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little better: when atheists and profane persons do hear of so
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many discordant and contrary opinions in religion, it doth avert
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them from the church, and maketh them "to sit down in the chair
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of the scorners". It is but a light thing to be vouched in so
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serious a matter, but yet it expresseth well the deformity.
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Trifling Nonsense
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PAGES 11-12 Men ought to take heed of rending God's church
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by two kinds of controversies; the one is, when the matter of the
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point controverted is too small and light, not worth the heat and
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strife about it, kindled only by contradiction; for, as it is
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noted by one of the fathers, Christ's coat indeed had no seam,
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but the church's vesture was of divers colours; whereupon he
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saith, "in veste varietas sit, scissura non sit", they be two
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things, unity and uniformity: the other is when the matter of the
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point controverted is great, but it is driven to an over-great
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subtility and obscurity,so that it becometh a thing rather
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ingenious than substantial.
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Lame Reasoning upon Premises This Never can Happen
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PAGE 14 It was great blasphemy when the devil said, "I will
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ascend and be like the Highest"; but it is greater blasphemy to
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personate God, and bring him in saying, "I will descend, and be
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like the prince of darkness."
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Did not Jesus descend & become a Servant The Prince of
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darkness is a Gentleman & not a Man he is a Lord Chancellor
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OF REVENGE
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PAGE 17 This is certain, that a man that studieth revenge keeps
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his own wounds green, which otherwise would heal and do well.
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Public revenges are for the most part fortunate.
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A Lie
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OF SIMULATION AND DISSIMULATION
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PAGE 22 In a few words, mysteries are due to secrecy. Besides
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(to say truth) nakedness is uncomely, as well in mind as
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in body.
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This is Folly Itself
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OF ENVY
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PAGE 32 A man that hath no virtue in himself ever envieth virtue
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in others: for men's minds will either feed upon their own good,
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or upon others evil; and who wanteth the one will prey upon the
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other; and whoso is out of hope to attain to another's virtue,
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will seek to come at even hand by depressing another's fortune.
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What do these Knaves mean by Virtue Do they mean War & its
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horrors & its Heroic Villains
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PAGE 37 Lastly, to conclude this part, as we said in the
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beginning that the act of envy had somewhat in it of witchcraft,
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so there is no other cure of envy but the cure of witchcraft; and
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that is, to remove the lot, (as they call it), and to lay it upon
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another; for which purpose, the wiser sort of great persons bring
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in ever upon the stage some body upon whom to derive the envy
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that would come upon themselves.
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Politic Foolery & most contemptible Villainy & Murder
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Now to speak of public envy: there is yet some good in
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public envy, whereas in private there is none; for public envy is
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as an ostracism, that eclipseth men when they grow too
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great.
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Foolish & tells into the hands of a Tyrant
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PAGE 38 This public envy seemeth to beat [bear] chiefly
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upon principal officers or ministers, rather than upon kings and
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estates themselves.
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A Lie Every Body hates a King Bacon was afraid to say
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that the Envy was upon a King but is This Envy or Indignation
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OF GREAT PLACE
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PAGE 44 But power to do good is the true and lawful end of
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aspiring; for good thoughts (though God accept them), yet towards
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men are little better than good dreams, except they be put in
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act.
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Thought is Act. Christs Acts were Nothing to Caesars if
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this is not so
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PAGE 45 In the discharge of thy place set before thee the
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best examples; for imitation is a globe of precepts; and after a
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time set before thee thine own example; and examine thyself
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strictly whether thou didst not best at first.
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Here is nothing of Thy own Original Genius but only
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Imitation what Folly
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PAGE 48 Be not too sensible or too remembering of thy place
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in conversation and private answers to suitors, but let it rather
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be said, "When he sits in place he is another man."
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A Flogging Magistrate I have seen many such fly blows of
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Bacon
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OF GOODNESS AND GOODNESS OF NATURE
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PAGE 54 And beware how in making the portrait thou breakest the
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pattern: for divinity maketh the love of ourselves the pattern;
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the love of our neighbours but the portraiture: "Sell all thou
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hast, and give it to the poor, and follow me:" but sell not all
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thou hast, except thou come and follow me; that is except thou
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have a vocation wherein thou mayest do as much good with little
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means as with great.
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Except is Christ You Lie Except did anyone <ever> do this & not
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follow Christ who Does by Nature
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PAGE 55 [A drawing of] The devils arse [with a chain of
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excrement ending in] A King
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(Related to page 56, Of a King)
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OF A KING
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PAGE 56 A king is a mortal god on earth, unto whom the living
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God hath lent his own name as a great honour.
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O Contemptible & Abject Slave
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PAGE 58 That king which is not feared is not loved; and he
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that is well seen in his craft must as well study to be feared as
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loved; yet not loved for fear, but feared for love.
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Fear Cannot Love
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PAGE 60 He then that honoureth him [the King] not is next
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an atheist, wanting the fear of God in his heart.
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Blasphemy
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OF NOBILITY
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PAGE 60 We will speak of nobility first as a portion of an
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estate, then as a condition of particular persons.
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Is Nobility a portion of a State i.e Republic
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A monarchy, where there is no nobility at all, is ever a
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pure and absolute tyranny, as that of the Turks; for nobility
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attempers sovereignty, and draws the eyes of the people somewhat
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aside from the line royal: but for democracies they need
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it not; and they are commonly more quiet, and less
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subject to sedition, than where there are stirps of nobles.
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Self Contradiction Knave & Fool
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PAGE 62 Those that are first raised to nobility, are
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commonly more virtuous, but less innocent than their descendants;
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for there is rarely any rising but by a commixture of good and
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evil arts.
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Virtuous I supposed to be Innocents was I Mistaken or is
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Bacon a Liar
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On the other side, nobility extinguisheth the passive envy
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from others towards them, because they are in possession of
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honour. Certainly, kings that have able men of their nobility
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shall find ease in employing them, and a better slide into their
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business; but people naturally bend to them as born in some sort
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to command.
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Nonsense
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OF SEDITIONS AND TROUBLES
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PAGE 63
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This Section contradicts the Preceding
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Shepherds of all people had need know the calendars of
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tempests in state, which are commonly greatest when things grow
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to equality.
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What Shepherds does he mean Such as Christ describes by
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Ravening Wolves
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PAGE 65 Also, when discords, and quarrels, and factions are
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carried openly and audaciously it is a sign the reverence of
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government is lost.
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When the Reverence of Government is Lost it is better than
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when it is found Reverence is all For Reverence
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PAGE 66 So when any of the four pillars of government are
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mainly shaken, or weakened, (which are religion, justice,
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counsel, and treasure,) men had need to pray for fair
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weather.
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Four Pillars of different heights and Sizes
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Concerning the materials of sedition, it is a thing well to
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be considered. . . . The matter of sedition is of two kinds, much
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poverty and much discontentment.
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These are one Kind Only
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PAGE 67 As for discontentments, they are in the politic
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body like to humours in the natural, which are apt to gather a
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preternatural heat and to enflame; and let no prince measure the
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danger of them by this, whether they be just or unjust.
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A Tyrant is the Worst disease & the Cause of all others
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. . . in great oppressions, the same things that provoke the
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patience, do withal mate the courage.
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a lie
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PAGES 68-69 The first remedy or prevention is to remove by
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all means possible that material cause of sedition whereof we
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speak, which is want and poverty in the estate; to which purpose
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serveth the opening and well balancing of trade; the cherishing
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of manufactures; the banishing of idleness; the repressing of
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waste and excess by sumptuary laws; the improvement and
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husbanding of the soil; the regulating of prices of things
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vendible; the moderating of taxes and tributes, and the
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like.
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You cannot regulate the price of Necessaries without
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destruction All False
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PAGES 69-70 It is likewise to be remembered, that forasmuch
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as the increase of any estate must be upon the foreigner, (for
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whatsoever is somewhere gotten is somewhere lost,) there be but
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three things which one nation selleth unto another: the commodity
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as nature yieldeth it; the manufacture; and the vecture or
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carriage: so that if these two [three] wheels go, wealth will
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flow as in a spring tide.
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The Increase of a State as of a Man is from Internal
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Improvement or Intellectual Acquirement. Man is not Improved by
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the hurt of another States are not Improved at the Expense of
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Foreigners
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Bacon has no notion of any thing but Mammon
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PAGE 71 The poets feign that the rest of the Gods would
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have bound Jupiter, which he hearing of by the counsel of Pallas,
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sent for Briareus with his hundred hands to come in to his aid:
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an emblem, no doubt, to shew bow safe it is for monarchs to make
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sure of the goodwill of common people.
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Good Advice for the Devil
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PAGES 71-72 Certainly, the politic and artificial
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nourishing and entertaining of hopes, and carrying men from hopes
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to hopes is one of the best antidotes against the poison of
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discontentments.
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Subterfuges
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PAGE 74 Lastly, let princes against all events, not be
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without some great person, one or rather more, of military
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valour, near unto them, for the repression of seditions in their
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beginnings.
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Contemptible Knave Let the People look to this
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. . . but let such military persons be assured and well
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reputed of, rather than factious and popular.
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Factious is Not Popular & never can be except Factious is
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Christianity
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OF ATHEISM
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PAGE 75 I had rather believe all the fables in the Legend, and
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the Talmud, and the Alcoran than that this universal frame is
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without a mind: and, therefore, God never wrought
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miracle to convince atheism, because his ordinary works convince
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it.
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The Devil is the Mind of the Natural Frame
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It is true that a little philosophy inclineth man's mind
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to atheism; but depth in philosophy bringeth men's minds about to
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religion; for while the mind of man looketh upon second causes
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scattered, it may sometimes rest in them and go no farther.
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There is no Such Thing as a Second Cause nor as a Natural
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Cause for any Thing in any Way
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PAGE 76
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He who says there are Second Causes has already denied a
AnnBacon76; E626|
First The Word Cause is a foolish Word
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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
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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
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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
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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
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the discommodities of it may be best avoided, and the commodities
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retained.
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Bacon is in his Element on Usury it is himself & his
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Philosophy
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OF YOUTH AND AGE
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PAGE 197 The errors of young men are the ruin of business; but
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the errors of aged men amount but to this, that more might have
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been done, or sooner.
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Bacons Business is not Intellect or Art
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PAGE 198 . . . and age doth profit rather in the powers of
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understanding, than in the virtues of the will and
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affections.
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a Lie
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PAGE 199 There be some have an over-early ripeness in their
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years, which fadeth betimes: these are, first, such as have
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brittle wits, the edge whereof is soon turned; such as was
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Hermogenes the rhetorician, whose books are exceeding subtile,
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who afterwards waxed stupid.
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Such was Bacon Stupid Indeed
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OF DEFORMITY
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PAGE 202 Certainly there is a consent between the body and the
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mind, and where nature erreth in the one, she ventureth in the
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other.
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False
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Contemptible
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Whosoever hath any thing fixed in his person that doth
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induce contempt, hath also a perpetual spur in himself to rescue
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and deliver himself from scorn; therefore all deformed persons
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are extreme bold.
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Is not this Very Very Contemptible Contempt is the Element
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of the Contemptible
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PAGE 203 Kings in ancient times (and at this present in
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some countries,) were wont to put great trust in eunuchs, because
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they that are envious towards all are more obnoxious and
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officious towards one.
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because Kings do it is it Wisdom
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OF BUILDING
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PAGE 206 First, therefore, I say you cannot have a perfect
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palace, except you have two several sides; a side for
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the banquet, as is spoken of in the book of Esther, and a side
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for the household.
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What Trifling Nonsense & Self Conceit
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OF FACTION
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PAGE 235 The even carriage between two factions proceedeth not
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always of moderation, but of a trueness to a man's self, with end
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to make use of both. Certainly, in Italy they hold it a little
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suspect in popes, when they have often in their mouth "Padre
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commune"; and take it to be a sign of one that meaneth to refer
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all to the greatness of his own house.
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None but God is This
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PAGES 235-236 Kings had need beware how they side
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themselves . . . The motions of factions under Kings, ought to be
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like the motions, (as the astronomers speak,) of the inferior
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orbs; which may have their proper motions, but yet still are
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quietly carried by the higher motion of "primum mobile".
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King James was Bacons Primum Mobile
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OF CEREMONIES AND RESPECTS
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PAGE 236 . . . for the proverb is true, "That light gains make
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heavy purses"; for light gains come thick, whereas great come but
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now and then: so it is true, that small matters win great
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commendation, because they are continually in use and in
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note.
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Small matters What are They Caesar seems to me a Very
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Small Matter & so he seemd to Jesus is the Devil Great Consider
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OF PRAISE
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PAGE 239 Praise is the reflection of virtue; but it is as the
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glass or body which giveth the reflection: if it be from the
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common people, it is commonly false and nought, and rather
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followeth vain persons, than virtuous.
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Villain did Christ Seek the Praise of the Rulers