| Table of Contents | Words: Alphabetical - Frequency - Inverse - Length - Statistics | Help | IntraText Library | ||
| Alphabetical [« »] mallem 1 malos 1 malum 1 man 409 manage 4 manageable 1 managed 8 | Frequency [« »] 443 this 429 his 415 was 409 man 392 we 362 men 344 all | Francis Bacon The advancement of learning IntraText - Concordances man |
Book, Chapter
1 Int | the benefit of the life of man; in which mind he continued 2 Int | Organon that should lead man to more fruitful knowledge, 3 Int | Creator and the relief of man’s estate.” The rest of the 4 Int | converted by the industry of man; to the end that such a 5 Int | Creator and the relief of man’s estate.”~H. M.~ 6 1, Int | best instance to make a man of Plato’s opinion, that 7 1, Int | remembrance, and that the mind of man by Nature knoweth all things, 8 1, Int | divine and human. For let a man seriously and diligently 9 1, I | whereupon ensued the fall of man; that knowledge hath in 10 1, I | where it entereth into a man it makes him swell; Scientia 11 1, I | knowledge by the light whereof man did give names unto other 12 1, I | evil, with an intent in man to give law unto himself, 13 1, I | that can make the mind of man to swell; for nothing can 14 1, I | less extend the soul of man, but God and the contemplation 15 1, I | knowledge itself and the mind of man, whereto the senses are 16 1, I | hath placed the world in man’s heart, yet cannot man 17 1, I | man’s heart, yet cannot man find out the work which 18 1, I | hath framed the mind of man as a mirror or glass, capable 19 1, I | possible to be found out by man, yet that doth not derogate 20 1, I | whereunto the condition of man is subject. For that nothing 21 1, I | of the world is denied to man’s inquiry and invention, 22 1, I | he saith, “The spirit of man is as the lamp of God, wherewith 23 1, I | and receipt of the mind of man, it is manifest that there 24 1, I | darkness; and that the wise man’s eyes keep watch in his 25 1, I | passed over; for if any man shall think by view and 26 1, I | school, “That the sense of man carrieth a resemblance with 27 1, I | knowledge should incline a man to atheism, and that the 28 1, I | you lie for God, as one man will lie for another, to 29 1, I | themselves to the mind of man, if it dwell and stay there 30 1, I | highest cause; but when a man passeth on further and seeth 31 1, I | conclude, therefore, let no man upon a weak conceit of sobriety 32 1, I | think or maintain that a man can search too far, or be 33 1, II | discipline, whilst every man is more ready to argue than 34 1, II | in eloquence; or if any man had rather call for scholars 35 1, II | is greater object than a man. For both in Egypt, Assyria, 36 1, II | otherwise he: for as in man the ripeness of strength 37 1, II | the other to the soul of man, have a concurrence or near 38 1, II | and preceptors. Nay, let a man look into the government 39 1, II | can the experience of one man’s life furnish examples 40 1, II | precedents for the event of one man’s life. For as it happeneth 41 1, II | and lastly, the wit of one man can no more countervail 42 1, II | countervail learning than one man’s means can hold way with 43 1, II | penetration of examples. For let a man look into the errors of 44 1, II | their mind.~(6) And if any man be laborious in reading 45 1, II | be that such a point of a man’s nature may make him give 46 1, II | the most active or busy man that hath been or can be, 47 1, II | adversary AEschines, that was a man given to pleasure, and told 48 1, II | by lamp-light.” So as no man need doubt that learning 49 1, II | is to affirm that a blind man may tread surer by a guide 50 1, II | by a guide than a seeing man can by a light. And it is 51 1, II | Cicero, that to the memory of man are known. As for the accusation 52 1, III | bishops and prelates.” So a man might say that the felicity 53 1, III | freedom from indignity, as no man handleth it but handleth 54 1, III | office, saying, “That a man’s country was to be used 55 1, III | lover, and not for a wise man, Satis magnum alter alteri 56 1, III | caution in respect of a man’s self. But to be speculative 57 1, III | speculative into another man to the end to know how to 58 1, IV | satisfactory to the mind of man, and quencheth the desire 59 1, IV | just period. But then if a man be to have any use of such 60 1, IV | For the wit and mind of man, if it work upon matter, 61 1, IV | the strength of the old man’s faggot, in the bond. For 62 1, IV | rerum frangit pondera, so a man may truly say of the schoolmen, 63 1, IV | were it not better for a man in fair room to set up one 64 1, IV | for the use and benefit of man’s life, they end in monstrous 65 1, IV | idem est,”~an inquisitive man is a prattler; so upon the 66 1, IV | like reason a credulous man is a deceiver: as we see 67 1, IV | with the imagination of man than with his reason, are 68 1, IV | nature as for the use of man’s life.~(12) And as for 69 1, V | suppressed the rest; so as if a man should begin the labour 70 1, V | mind and understanding of man; by means whereof, men have 71 1, V | is in contemplation: if a man will begin with certainties, 72 1, V | asseveration, as they stand in a man’s own judgment proved more 73 1, V | Creator and the relief of man’s estate. But this is that 74 1, V | to the use and benefit of man, so the end ought to be, 75 1, VI | as they are revealed to man and may be observed with 76 1, VI | is set down unto us that man was placed in the garden 77 1, VI | nor sweat of the brow, man’s employment must of consequence 78 1, VI | Again, the first acts which man performed in Paradise consisted 79 1, VI | other beginnings, which man aspired to know, to the 80 1, VI | occurrence after the fall of man, we see (as the Scriptures 81 1, VI | God upon the ambition of man was the confusion of tongues; 82 1, VII | the supreme honour which man could attribute unto man, 83 1, VII | man could attribute unto man, specially when it was given, 84 1, VII | and commodities towards man’s life, were ever consecrated 85 1, VII | inconveniences which grow from man to man, much inferior to 86 1, VII | inconveniences which grow from man to man, much inferior to the former, 87 1, VII | certificate of Plinius Secundus, a man of excellent learning and 88 1, VII | successor, was the most curious man that lived, and the most 89 1, VII | having been noted for a man of the purest goodness, 90 1, VII | recite things that every man knoweth; but yet, since 91 1, VII | humour of declaiming in any man’s praises. Observe, then, 92 1, VII | Callisthenes, who was an eloquent man, might speak of some theme 93 1, VII | himself up, he added, “Young man, it is harder for me to 94 1, VII | proceed out of the mouth of man.~(29) But to return and 95 1, VIII | are great. For novelty, no man that wadeth in learning 96 1, VIII | terram. Neither can any man marvel at the play of puppets, 97 1, VIII | of.” So certainly, if a man meditate much upon the universal 98 1, VIII | imperfections of manners. For if a man’s mind be deeply seasoned 99 1, VIII | reformation. For the unlearned man knows not what it is to 100 1, VIII | Whereas with the learned man it fares otherwise, that 101 1, VIII | knowledge investeth and crowneth man’s nature. We see the dignity 102 1, VIII | belief, and understanding of man, which is the highest part 103 1, VIII | contentment to the mind of man, which the poet Lucretius 104 1, VIII | incomparable, for the mind of man to be settled, landed, and 105 1, VIII | arguments, that by learning man excelleth man in that wherein 106 1, VIII | by learning man excelleth man in that wherein man excelleth 107 1, VIII | excelleth man in that wherein man excelleth beasts; that by 108 1, VIII | beasts; that by learning man ascendeth to the heavens 109 1, VIII | learning in that whereunto man’s nature doth most aspire, 110 1, VIII | whatsoever motions the spirit of man could act and perform without 111 2, Int | supplieth the frailty of man. But the principal of these 112 2, Int | that cause the industry of man hath made and framed springheads, 113 2, Int | all the rest. So if any man think philosophy and universality 114 2, Int | as may content the ablest man to appropriate his whole 115 2, Int | endeavours of a private man may be but as an image in 116 2, Int | converted by the industry of man, to the end that such a 117 2, Int | that “It is not granted to man to love and to be wise.” 118 2, Int | within the hourglass of one man’s life; and which may be 119 2, Int | notwithstanding, if any man will take to himself rather 120 2, I | reference to the three parts of man’s understanding, which is 121 2, I | distribution; for, the spirit of man is the same, though the 122 2, I | note as deficient. For no man hath propounded to himself 123 2, I | Nature. Neither ought a man to make scruple of entering 124 2, I | becomes you well, being a man so trim in your vestments,” & 125 2, I | the simple conjugations of man and wife, parent and child, 126 2, I | endowment and benefit of man’s life. For it will not 127 2, I | the consideration of one man’s mind; but further, it 128 2, I | attained. For like as a man’s disposition is never well 129 2, II | the thread or web of every man’s life there was a little 130 2, II | liberty and faculty of every man’s judgment. But mixtures 131 2, II | things irregular, whereof no man can define.~(13) So also 132 2, III | not legible to the natural man—no, nor many times to those 133 2, III | exterior proceedings of man consist of words and deeds, 134 2, III | are of all the words of man, in my judgment, the best; 135 2, III | or offices of the mind of man, which is that of the memory.~ 136 2, IV | satisfaction to the mind of man in those points wherein 137 2, IV | agreeable to the spirit of man, a more ample greatness, 138 2, IV | which satisfieth the mind of man, poesy feigneth acts and 139 2, IV | insinuations and congruities with man’s nature and pleasure, joined 140 2, IV | centaur, who was part a man and part a beast, expounded 141 2, IV | fox in guile, as of the man in virtue and justice. Nevertheless, 142 2, V | V~(1) The knowledge of man is as the waters, some descending 143 2, V | for as for knowledge which man receiveth by teaching, it 144 2, V | philosophy the contemplations of man do either penetrate unto 145 2, V | of nature and the use of man. But because the distributions 146 2, VI | be the image of God, and man to be an extract or compendious 147 2, VI | any other image of God but man. Wherefore by the contemplation 148 2, VI | Scripture saith, “Let no man deceive you in sublime discourse 149 2, VI | creature, or to extol a man’s knowledge of them further 150 2, VII | haven and sabbath of all man’s contemplations) we will 151 2, VII | well that the coming in a man’s own name, without regard 152 2, VII | deserted by the labour of man.~(5) For metaphysic, we 153 2, VII | that the inquisition of man is not competent to find 154 2, VII | is infected. But if any man shall keep a continual watchful 155 2, VII | important to the state of man. For as to the forms of 156 2, VII | the forms of substances (man only except, of whom it 157 2, VII | nature, we know not whether man’s inquiry can attain unto 158 2, VII | enfranchise the power of man unto the greatest liberty 159 2, VIII | the nature of the mind of man (to the extreme prejudice 160 2, VIII | inventory of the estate of man, containing all the inventions ( 161 2, VIII | now extant, and whereof man is already possessed; out 162 2, VIII | optatives and potentials man’s inquiry may be the more 163 2, VIII | consent, whether the voice of man do or no. And as Alexander 164 2, VIII | doubts had not preceded, a man should never have advised, 165 2, VIII | convicted of untruth, that man’s knowledge be not weakened 166 2, VIII | two of the three beams of man’s knowledge; that is radius 167 2, VIII | radius reflexus, whereby man beholdeth and contemplateth 168 2, IX | philosophy in the intention of man, so notwithstanding it is 169 2, IX | parts: the one considereth man segregate or distributively, 170 2, IX | of the same parts whereof man consisteth: that is, of 171 2, IX | been made of the dignity of man, of his miseries, of his 172 2, IX | of the body. And if any man of weak judgment do conceive 173 2, IX | to help. No more than a man can conclude, that because 174 2, IX | able suddenly to kill a man in health, therefore there 175 2, IX | able suddenly to cure a man in sickness. But the inquisition 176 2, X | knowledge that concerneth man’s body is divided as the 177 2, X | is divided as the good of man’s body is divided, unto 178 2, X | it referreth. The good of man’s body is of four kinds— 179 2, X | eruditus luxus. This subject of man’s body is, of all other 180 2, X | the ancient opinion that man was microcosmus—an abstract 181 2, X | there were to be found in man’s body certain correspondences 182 2, X | which nature hath produced, man’s body is the most extremely 183 2, X | part by herbs and fruits; man by the flesh of beasts, 184 2, X | upon their bodies, whereas man in his mansion, sleep, exercise, 185 2, X | denied but that the body of man of all other things is of 186 2, X | variable composition of man’s body hath made it as an 187 2, X | tune this curious harp of man’s body and to reduce it 188 2, X | impostor is prized, and the man of virtue taxed. Nay, we 189 2, X | insufficiency or incapacity of man’s mind, but it is the remote 190 2, X | Saviour, who made the body of man the object of His miracles, 191 2, X | and healing the body of man.~(3) Medicine is a science 192 2, X | than inward parts, that no man hath sought to make an imitation 193 2, X | effect upon the body of man. It were a strange speech 194 2, X | spoken oft, should reclaim a man from a vice to which he 195 2, X | effects. And although a man would think, by the daily 196 2, X | pursuance in the cure, yet let a man look into their prescripts 197 2, X | ability whereunto the body of man may be brought, whether 198 2, XI | edict which God gave unto man, In sudore vultus comedes 199 2, XI | God hath set forth unto man to be bought at the price 200 2, XII | faculties of the mind of man is of two kinds—the one 201 2, XII | faculties of the mind of man, hath two parts, rational 202 2, XII | whereunto they are referred—for man’s labour is to invent that 203 2, XIII | it is a thing may touch a man with a religious wonder, 204 2, XIII | for, as in divine truth man cannot endure to become 205 2, XIII | opinion that the knowledge of man extended only to appearances 206 2, XIII | not to disable the mind of man, but to stir it up to seek 207 2, XIII | up to seek help; for no man, be he never so cunning 208 2, XIII | fashions and sizes.” But yet a man might reply, that if a shoemaker 209 2, XIII | plainly, that whatsoever a man shall have occasion to speak 210 2, XIII | will also help us, if a man of experience were before 211 2, XIV | agreeable to the mind of man, so it hath been vehemently 212 2, XIV | laboured. For the nature of man doth extremely covet to 213 2, XIV | at the liberty of every man’s invention; the reduction 214 2, XIV | them doth not only put a man besides his answer, but 215 2, XIV | fallacies in the mind of man, which I find not observed 216 2, XIV | thereof. For the mind of man is far from the nature of 217 2, XIV | namely, that the spirit of man, being of an equal and uniform 218 2, XIV | yet the cogitations of man do feign unto them relatives, 219 2, XIV | together with the making of man communis mensura, have brought 220 2, XIV | is between the spirit of man and the spirit of Nature.~( 221 2, XIV | imposed upon us by every man’s own individual nature 222 2, XV | forward and pregnant, except a man be deep and full, I hold 223 2, XVI | science of grammar. For man still striveth to reintegrate 224 2, XVII | the labour and life of one man cannot attain to perfection 225 2, XVII | prevented knowledge, no man knoweth how he came to the 226 2, XVII | secundum majus et minus, a man may revisit and descend 227 2, XVII | observation; and therefore no man can suffice, nor in reason 228 2, XVII | sumptis accedit honoris,”~as a man shall make a great show 229 2, XVII | of themselves: indeed a man would not leave some important 230 2, XVIII| the labour and life of one man cannot attain to perfection 231 2, XVIII| prevented knowledge, no man knoweth how he came to the 232 2, XVIII| secundum majus et minus, a man may revisit and descend 233 2, XVIII| observation; and therefore no man can suffice, nor in reason 234 2, XVIII| sumptis accedit honoris,”~as a man shall make a great show 235 2, XVIII| of themselves: indeed a man would not leave some important 236 2, XX | the appetite and will of man: whereof Solomon saith, 237 2, XX | me to have done as if a man, that professed to teach 238 2, XX | true objects and scopes of man’s will and desires. But 239 2, XX | frame and subdue the will of man to become true and conformable 240 2, XX | virtues are in the mind of man by habit and not by nature, 241 2, XX | accommodate the will of man thereunto.~(4) The doctrine 242 2, XX | feigned a higher elevation of man’s nature than was (for we 243 2, XX | they have commended them to man’s nature and spirit with 244 2, XX | much more engraven upon man, if he degenerate not, unto 245 2, XX | pleasure and dignity of a man’s self (in which respects 246 2, XX | that in this theatre of man’s life it is reserved only 247 2, XXI | And in life, there is no man’s spirit so soft, but esteemeth 248 2, XXI | affection which is natural in man towards variety and proceeding, 249 2, XXI | with a respect private to a man’s own power, glory, amplification, 250 2, XXI | advancement is the greater. So in man,~“Igneus est ollis vigor, 251 2, XXI | tempest of human life; while man, upon the instinct of an 252 2, XXI | controverted; but whether man’s nature may not be capable 253 2, XXI | For when they would have a man’s whole life to be but a 254 2, XXI | therefore deduced the good of man which is private and particular, 255 2, XXI | now return to that good of man which respecteth and beholdeth 256 2, XXI | itself; though neither can a man understand virtue without 257 2, XXI | and government of every man over himself, and not over 258 2, XXI | the common duty of every man, as a man or member of a 259 2, XXI | duty of every man, as a man or member of a state; the 260 2, XXI | or special duty of every man in his profession, vocation, 261 2, XXI | unfenced. Nay, an honest man can do no good upon those 262 2, XXII | and cure of the mind of man, two things are without 263 2, XXII | sort touch or concern a man’s self) to soothe and please, 264 2, XXII | suppeditation to them both. A man shall find in the traditions 265 2, XXII | change, and so forth. A man shall find in the wisest 266 2, XXII | lively painted forth. A man shall meet with in every 267 2, XXII | hold in our hands, but no man bringeth them to the confectionary 268 2, XXII | it a wonder to see an old man beneficent, benignitas hujis 269 2, XXII | electing and propounding unto a man’s self good and virtuous 270 2, XXII | things be supposed, that a man set before him honest and 271 2, XXII | virtue by habit, while a man practiseth temperance, he 272 2, XXII | vitam—that love teacheth a man to carry himself better 273 2, XXII | preceptions, he cannot form a man so dexterously, nor with 274 2, XXII | can do: so certainly, if a man’s mind be truly inflamed 275 2, XXII | be like God in knowledge, man transgressed and fell; Eritis 276 2, XXII | goodness or love, neither man nor angel ever transgressed, 277 2, XXII | the mind; wherein if any man, considering the arts thereof 278 2, XXII | philosophy, which contemplateth man segregate, and as he consisteth 279 2, XXIII| were like sheep, for that a man were better drive a flock 280 2, XXIII| negotiation, and government. For man seeketh in society comfort, 281 2, XXIII| vultu destrue verba tuo: a man may destroy the force of 282 2, XXIII| behaviour is to retain a man’s own dignity, without intruding 283 2, XXIII| vitam transferre—to act a man’s life? But although it 284 2, XXIII| respicit ad nubes, non metet: a man must make his opportunity, 285 2, XXIII| wisdom of business, wherein man’s life is most conversant, 286 2, XXIII| other occasion incident to man’s life. So as there is a 287 2, XXIII| disadvantage which a wise man hath in undertaking a lighter 288 2, XXIII| engagement as, whether a man turn the matter to jest, 289 2, XXIII| is signified, that if a man begin too high a pitch in 290 2, XXIII| courses the unfittest; for a man leaveth things at worst, 291 2, XXIII| Here the mind of a wise man is compared to a glass, 292 2, XXIII| is a wisdom of pressing a man’s own fortune; and they 293 2, XXIII| a doctrine wherein every man perchance will be ready 294 2, XXIII| an inferior work, for no man’s fortune can be an end 295 2, XXIII| who seeing in the frame of man’s heart such angles and 296 2, XXIII| wandering, or coming from a man more drily and hardly.~( 297 2, XXIII| wise; because no very wise man would ever imagine what 298 2, XXIII| by distance from which a man might take measure and scale 299 2, XXIII| and so bringeth much to a man’s knowledge; and secrecy 300 2, XXIII| last is the reducing of a man’s self to this watchful 301 2, XXIII| institutum servare; so a politic man in everything should say 302 2, XXIII| such, nevertheless, as a man cannot tell well whether 303 2, XXIII| eloquence, and saw there was no man of reputation for the wars 304 2, XXIII| understanding and discerning of a man’s self, there followeth 305 2, XXIII| opening and revealing a man’s self; wherein we see nothing 306 2, XXIII| usual than for the more able man to make the less show. For 307 2, XXIII| well setting forth of a man’s virtues, fortunes, merits; 308 2, XXIII| artificial covering of a man’s weaknesses, defects, disgraces; 309 2, XXIII| equal freedom of taxing a man’s self, as well as gracing 310 2, XXIII| offering and obtruding a man’s self, wherein men think 311 2, XXIII| too soon the fruit of a man’s virtue, in commendation, 312 2, XXIII| honour, favour; wherein if a man be pleased with a little, 313 2, XXIII| therefore whatsoever want a man hath, he must see that he 314 2, XXIII| rest. For the second, a man must frame some probable 315 2, XXIII| to despise whatsoever a man cannot attain; observing 316 2, XXIII| which is to face out a man’s own defects, in seeming 317 2, XXIII| righting and helping of a man’s self in his own carriage, 318 2, XXIII| a ready rescussing of a man’s self from scorns, is sometimes 319 2, XXIII| declaring or not declaring a man’s self: for although depth 320 2, XXIII| have that sounding in a man’s ears, Sed fugit interea 321 2, XXIII| in vain; which surely a man may do if he do well interlace 322 2, XXIII| principally intendeth. For a man ought in every particular 323 2, XXIII| knowledge is, not to engage a man’s self peremptorily in anything, 324 2, XXIII| patterns. And lastly, no man I suppose will think that 325 2, XXIII| description of a politic man, I mean politic for his 326 2, XXIII| As for evil arts, if a man would set down for himself 327 2, XXIII| principle of Machiavel, “That a man seek not to attain virtue 328 2, XXIII| that he seek to have every man obnoxious, low, and in straits,” 329 2, XXIII| integrity, the pressing of a man’s fortune may be more hasty 330 2, XXIII| Sabbathless pursuit of a man’s fortune leaveth not tribute 331 2, XXIII| particulam aurae. And if any man flatter himself that he 332 2, XXIII| as far as the frailty of man permitteth to be manifest 333 2, XXIII| were like sheep, for that a man were better drive a flock 334 2, XXIII| negotiation, and government. For man seeketh in society comfort, 335 2, XXIII| vultu destrue verba tuo: a man may destroy the force of 336 2, XXIII| behaviour is to retain a man’s own dignity, without intruding 337 2, XXIII| vitam transferre—to act a man’s life? But although it 338 2, XXIII| respicit ad nubes, non metet: a man must make his opportunity, 339 2, XXIII| wisdom of business, wherein man’s life is most conversant, 340 2, XXIII| other occasion incident to man’s life. So as there is a 341 2, XXIII| disadvantage which a wise man hath in undertaking a lighter 342 2, XXIII| engagement as, whether a man turn the matter to jest, 343 2, XXIII| is signified, that if a man begin too high a pitch in 344 2, XXIII| courses the unfittest; for a man leaveth things at worst, 345 2, XXIII| Here the mind of a wise man is compared to a glass, 346 2, XXIII| is a wisdom of pressing a man’s own fortune; and they 347 2, XXIII| a doctrine wherein every man perchance will be ready 348 2, XXIII| an inferior work, for no man’s fortune can be an end 349 2, XXIII| who seeing in the frame of man’s heart such angles and 350 2, XXIII| wandering, or coming from a man more drily and hardly.~( 351 2, XXIII| wise; because no very wise man would ever imagine what 352 2, XXIII| by distance from which a man might take measure and scale 353 2, XXIII| and so bringeth much to a man’s knowledge; and secrecy 354 2, XXIII| last is the reducing of a man’s self to this watchful 355 2, XXIII| institutum servare; so a politic man in everything should say 356 2, XXIII| such, nevertheless, as a man cannot tell well whether 357 2, XXIII| eloquence, and saw there was no man of reputation for the wars 358 2, XXIII| understanding and discerning of a man’s self, there followeth 359 2, XXIII| opening and revealing a man’s self; wherein we see nothing 360 2, XXIII| usual than for the more able man to make the less show. For 361 2, XXIII| well setting forth of a man’s virtues, fortunes, merits; 362 2, XXIII| artificial covering of a man’s weaknesses, defects, disgraces; 363 2, XXIII| equal freedom of taxing a man’s self, as well as gracing 364 2, XXIII| offering and obtruding a man’s self, wherein men think 365 2, XXIII| too soon the fruit of a man’s virtue, in commendation, 366 2, XXIII| honour, favour; wherein if a man be pleased with a little, 367 2, XXIII| therefore whatsoever want a man hath, he must see that he 368 2, XXIII| rest. For the second, a man must frame some probable 369 2, XXIII| to despise whatsoever a man cannot attain; observing 370 2, XXIII| which is to face out a man’s own defects, in seeming 371 2, XXIII| righting and helping of a man’s self in his own carriage, 372 2, XXIII| a ready rescussing of a man’s self from scorns, is sometimes 373 2, XXIII| declaring or not declaring a man’s self: for although depth 374 2, XXIII| have that sounding in a man’s ears, Sed fugit interea 375 2, XXIII| in vain; which surely a man may do if he do well interlace 376 2, XXIII| principally intendeth. For a man ought in every particular 377 2, XXIII| knowledge is, not to engage a man’s self peremptorily in anything, 378 2, XXIII| patterns. And lastly, no man I suppose will think that 379 2, XXIII| description of a politic man, I mean politic for his 380 2, XXIII| As for evil arts, if a man would set down for himself 381 2, XXIII| principle of Machiavel, “That a man seek not to attain virtue 382 2, XXIII| that he seek to have every man obnoxious, low, and in straits,” 383 2, XXIII| integrity, the pressing of a man’s fortune may be more hasty 384 2, XXIII| Sabbathless pursuit of a man’s fortune leaveth not tribute 385 2, XXIII| particulam aurae. And if any man flatter himself that he 386 2, XXIII| as far as the frailty of man permitteth to be manifest 387 2, XXV | reason as to the will of man: so that as we are to obey 388 2, XXV | now know. For in knowledge man’s mind suffereth from sense: 389 2, XXV | Otherwise it is of the state of man glorified; for then faith 390 2, XXV | aspire: how then is it that man is said to have, by the 391 2, XXV | imprinted upon the spirit of man by an inward instinct, according 392 2, XXV | know four things which no man attains to know; which are— 393 2, XXV | secrets of the heart of man, and the future succession 394 2, XXV | the glory.” And again, “No man shall see My face and live.” 395 2, XXV | should bear witness to Him of man, for He knew well what was 396 2, XXV | He knew well what was in man.” And to the last, “From 397 2, XXV | philosophical. But as to the former, man is not to prevent his time: 398 2, XXV | overthrow of the spirit of man. For in the body there are 399 2, XXV | that which the nature of man can perfectly alter and 400 2, XXV | and for application to man’s capacity and to matters 401 2, XXV | strange conclusion, if a man should use a similitude 402 2, XXV | known to God and unknown to man, touching the secrets of 403 2, XXV | because not being like man, which knows man’s thoughts 404 2, XXV | being like man, which knows man’s thoughts by his words, 405 2, XXV | by his words, but knowing man’s thoughts immediately, 406 2, XXV | belief or confession: as a man may well think, considering 407 2, XXV | reciprocal acts between God and man; which, on the part of God, 408 2, XXV | word; and on the part of man, invocation of the name 409 2, XXV | converted by the labour of man. In which, if I have in