Apollo said that every one's true worship was that which he found in use in the place where he chanced to be.

He that I am reading seems always to have the most force.

I find that the best virtue I have has in it some tincture of vice.

Saying is one thing, doing another.

Is it not a noble farce, wherein kings, republics, and emperors have for so many ages played their parts, and to which the whole vast universe serves for a theatre?

Nature forms us for ourselves, not for others; to be, not to seem.

There never was in the world two opinions alike, no more than two hairs or two grains; the most universal quality is diversity.

The public weal requires that men should betray and lie and massacre.

Like rowers, who advance backward.

There is no man so good that if he placed all his actions and thoughts under the scrutiny of the laws, he would not deserve hanging ten times in his life.

Why may not a goose say thus: "All the parts of the universe I have an interest in: the earth serves me to walk upon, the sun to light me; the stars have their influence upon me; I have such an advantage by the winds and such by the waters; there is nothing that yon heavenly roof looks upon so favourably as me. I am the darling of Nature! Is it not man that keeps and serves me?"

Man is certainly stark mad; he cannot make a worm, and yet he will be making gods by dozens.

The first law that ever God gave to man was a law of pure obedience; it was a commandment naked and simple, wherein man had nothing to inquire after, nor to dispute; forasmuch as to obey is the proper office of a rational soul, acknowledging a heavenly superior and benefactor.

How many valiant men we have seen to survive their own reputation!

A man may be humble through vainglory.

I find that the best goodness I have has some tincture of vice.

Saying is one thing and doing is another.

As far as physicians go, chance is more valuable than knowledge.

Physicians have this advantage: the sun lights their success and the earth covers their failures.

There were never in the world two opinions alike, any more than two hairs or two grains. Their most universal quality is diversity.

I will follow the good side right to the fire, but not into it if I can help it.

I speak the truth, not my fill of it, but as much as I dare speak; and I dare to do so a little more as I grow old.

Few men have been admired by their own households.

Every man bears the whole stamp of the human condition.

For my own part, I may desire in general to be other than I am; I may condemn and dislike my whole form, and beg of Almighty God for an entire reformation, and that He will please to pardon my natural infirmity: but I ought not to call this repentance, methinks, no more than the being dissatisfied that I am not an angel or Cato. My actions are regular, and conformable to what I am and to my condition; I can do no better; and repentance does not properly touch things that are not in our power; sorrow does.. I imagine an infinite number of natures more elevated and regular than mine; and yet I do not for all that improve my faculties, no more than my arm or will grow more strong and vigorous for conceiving those of another to be so.

There is the name and the thing: the name is a voice which denotes and signifies the thing; the name is no part of the thing, nor of the substance; 'tis a foreign piece joined to the thing, and outside it. God, who is all fulness in Himself and the height of all perfection, cannot augment or add anything to Himself within; but His name may be augmented and increased by the blessing and praise we attribute to His exterior works: which praise, seeing we cannot incorporate it in Him, forasmuch as He can have no accession of good, we attribute to His name, which is the part out of Him that is nearest to us. Thus is it that to God alone glory and honour appertain; and there is nothing so remote from reason as that we should go in quest of it for ourselves; for, being indigent and necessitous within, our essence being imperfect, and having continual need of amelioration, 'tis to that we ought to employ all our endeavour.

Great abuses in the world are begotten, or, to speak more boldly, all the abuses of the world are begotten, by our being taught to be afraid of professing our ignorance, and that we are bound to accept all things we are not able to refute: we speak of all things by precepts and decisions. The style at Rome was that even that which a witness deposed to having seen with his own eyes, and what a judge determined with his most certain knowledge, was couched in this form of speaking: "it seems to me." They make me hate things that are likely, when they would impose them upon me as infallible.

The plague of man is boasting of his knowledge.

Of all human and ancient opinions concerning religion, that seems to me the most likely and most excusable, that acknowledged God as an incomprehensible power, the original and preserver of all things, all goodness, all perfection, receiving and taking in good part the honour and reverence that man paid him, under what method, name, or ceremonies soever

Man is forming thousands of ridiculous relations between himself and God.

We are brought to a belief of God either by reason or by force. Atheism being a proposition as unnatural as monstrous, difficult also and hard to establish in the human understanding, how arrogant soever, there are men enough seen, out of vanity and pride, to be the authors of extraordinary and reforming opinions, and outwardly to affect the profession of them; who, if they are such fools, have, nevertheless, not the power to plant them in their own conscience. Yet will they not fail to lift up their hands towards heaven if you give them a good thrust with a sword in the breast, and when fear or sickness has abated and dulled the licentious fury of this giddy humour they will easily re-unite, and very discreetly suffer themselves to be reconciled to the public faith and examples.

To an atheist all writings tend to atheism: he corrupts the most innocent matter with his own venom.

Man is certainly crazy. He could not make a mite, and he makes gods by the dozen.

What of a truth that is bounded by these mountains and is falsehood to the world that lives beyond?

They who have compared our lives to a dream were, perhaps, more in the right than they were aware of. When we dream, the soul lives, works, and exercises all its faculties, neither more nor less than when awake; but more largely and obscurely, yet not so much, neither, that the difference should be as great as betwixt night and the meridian brightness of the sun, but as betwixt night and shade; there she sleeps, here she slumbers; but, whether more or less, 'tis still dark, and Cimmerian darkness. We wake sleeping, and sleep waking.

There must then be something that is better, and that must be God. When you see a stately and stupendous edifice, though you do not know who is the owner of it, you would yet conclude it was not built for rats. And this divine structure, that we behold of the celestial palace, have we not reason to believe that it is the residence of some possessor, who is much greater than we?

We are no nearer heaven on the top of Mount Cenis than at the bottom of the sea; take the distance with your astrolabe. They debase God even to the carnal knowledge of women, to so many times, and so many generations.

It was truly very good reason that we should be beholden to God only, and to the favour of his grace, for the truth of so noble a belief, since from his sole bounty we receive the fruit of immortality, which consists in the enjoyment of eternal beatitude.... The more we give and confess to owe and render to God, we do it with the greater Christianity.

God might grant us riches, honours, life, and even health, to our own hurt; for every thing that is pleasing to us is not always good for us. If he sends us death, or an increase of sickness, instead of a cure, Vvrga tua et baculus, tuus ipsa me consolata sunt. "Thy rod and thy staff have comforted me," he does it by the rule of his providence, which better and more certainly discerns what is proper for us than we can do; and we ought to take it in good part, as coming from a wise and most friendly hand.

Malice sucks up the greatest part of its own venom, and poisons itself.

Let no man be ashamed to speak what he is not ashamed to think.

The souls of emperors and cobblers are cast in the same mould.... The same reason that makes us wrangle with a neighbour causes a war betwixt princes.

It would be better to have no laws at all than to have them in such profusion as we do.

In this present that God has made us, there is nothing unworthy our care; we stand accountable for it even to a hair; and is it not a commission to man, to conduct man according to his condition; 'tis express, plain, and the very principal one, and the Creator has seriously and strictly prescribed it to us. Authority has power only to work in regard to matters of common judgment, and is of more weight in a foreign language; therefore let us again charge at it in this place.

Plato says, "'Tis to no purpose for a sober man to knock at the door of the Muses;" and Aristotle says "that no excellent soul is exempt from a mixture of folly."

For a desperate disease a desperate cure.

To which we may add this other Aristotelian consideration, that he who confers a benefit on any one loves him better than he is beloved by him again.

The middle sort of historians (of which the most part are) spoil all; they will chew our meat for us.

The only good histories are those that have been written by the persons themselves who commanded in the affairs whereof they write.

She [virtue] requires a rough and stormy passage; she will have either outward difficulties to wrestle with, ... or internal difficulties.