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.

Let us give Nature a chance; she knows her business better than we do.

Every man bears the whole stamp of the human condition.

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.

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

God never sends evils.

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

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

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

The plague of man is boasting of his knowledge.

A man must be a little mad if he does not want to be even more stupid.

The mariner of old said to Neptune in a great tempest, "O God! thou mayest save me if thou wilt, and if thou wilt thou mayest destroy me; but whether or no, I will steer my rudder true."

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.

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

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.

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

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

There is no wish more natural than the wish to know.

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

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

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

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.

At the very beginning of my fevers and sicknesses that cast me down, whilst still entire, and but little, disordered in health, I reconcile myself to Almighty God by the last Christian, offices, and find myself by so doing less oppressed and more easy, and have got, methinks, so much the better of my disease. And I have yet less need of a notary or counsellor than of a physician.

One may be humble out of pride.

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.

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.

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

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?"

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.

It is more of a job to interpret the interpretations than to interpret the things, and there are more books about books than about any other subject: we do nothing but write glosses about each other.

Like rowers, who advance backward.

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

There is, nevertheless, a certain respect and a general duty of humanity that ties us, not only to beasts that have life and sense, but even to trees and plants.

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

Lend yourself to others, but give yourself to yourself.

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

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

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."

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

Arts and sciences are not cast in a mould, but are formed and perfected by degrees, by often handling and polishing, as bears leisurely lick their cubs into form.

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?

For truth itself does not have the privilege to be employed at any time and in every way; its use, noble as it is, has its circumscriptions and limits.

He who should teach men to die would at the same time teach them to live.

It is the part of cowardice, not of courage, to go and crouch in a hole under a massive tomb, to avoid the blows of fortune.

A little of all things, but nothing of everything, after the French manner.

I live from day to day, and content myself with having enough to meet my present and ordinary needs; for the extraordinary, all the provision in the world could not suffice.

He who does not give himself leisure to be thirsty cannot take pleasure in drinking.

Wherever your life ends, it is all there. The utility of living consists not in the length of days, but in the use of time; a man may have lived long, and yet lived but a little. Make use of time while it is present with you. It depends upon your will, and not upon the number of days, to have a sufficient length of life. Is it possible you can imagine never to arrive at the place towards which you are continually going? and yet there is no journey but hath its end. And, if company will make it more pleasant or more easy to you, does not all the world go the self-same way?

All that is under heaven, says the sage, runs one law and one fortune.

There are some defeats more triumphant than victories.