text,updated_at,metaphor,created_at,context,theme,reviewed_on,dictionary,comments,provenance,id,work_id
"But though these effects of human depravity are every where acknowledged and lamented, we must not expect to find them traced to their true origin.
Causa latet, vis est notissima.
Prepare yourself to hear rather of frailty and infirmity, of petty transgressions, of occasional failings, of sudden surprisals, and of such other qualifying terms as may serve to keep out of view the true source of the evil, and, without shocking the understanding, may administer consolation to the pride of human nature. The bulk of professed Christians are used to speak of man as of a being, who, naturally pure, and inclined to all virtue, is sometimes, almost involuntarily, drawn out of the right course, or is overpowered by the violence of temptation. Vice with them is rather an accidental and temporary, than a constitutional and habitual distemper; a noxious plant, which, though found to live and even to thrive in the human mind, is not the natural growth and production of the soil.
(p. 28)",2011-08-30 20:10:03 UTC,"""Vice with them is rather an accidental and temporary, than a constitutional and habitual distemper; a noxious plant, which, though found to live and even to thrive in the human mind, is not the natural growth and production of the soil.""",2011-08-30 19:53:37 UTC,Chapter II,"",,"","",Searching in Google Books,19105,7075
"We learn from the Scriptures that it is one main part of the operations of the Holy Spirit, to implant those heavenly principles in the human mind, and to cherish their growth. We are encouraged to believe that in answer to our prayers, this aid from above will give efficacy to our earnest endeavours, if used in humble dependence on divine grace. We may therefore with confidence take the means which have been suggested. But let us, in our turn, be permitted to ask. our opponents, have they humbly and perseveringly applied for this divine strength? or disclaiming that assistance, perhaps as tempting them to indolence, have they been so much the more strenuous and unwearied in the use of their own unaided endeavours? or rather have they not been equally negligent of both? Renouncing the one, they have wholly omitted the other. But this is far from being all. They even reverse all the methods which we have recommended as being calculated to increase regard; and exactly follow that course which would be pursued by any one who should wish to reduce an excessive affection. Yet thus leaving untried all the means, which, whether from Reason or Scripture, we maintain to be necessary to the production of the end, nay using such as are of a directly opposite nature, these men presume to talk to us of impossibilities! We may rather contend that they furnish a fresh proof of the soundness of our reasonings. We lay it down as a fundamental position, that speculative knowledge alone, mere superficial cursory considerations, will be of no avail. Nothing is to be done without the diligent continued use of the appointed method. They themselves afford an instance of the truth of our assertions; and while they supply no argument against the efficacy of the mode prescribed, they acknowledge at least that they are wholly ignorant of any other.
(pp. 116-7)",2011-08-30 19:54:54 UTC,"""We learn from the Scriptures that it is one main part of the operations of the Holy Spirit, to implant those heavenly principles in the human mind, and to cherish their growth.""",2011-08-30 19:54:54 UTC,Chapter III,"",,"","","Searching ""mind"" in Google Books",19106,7075
"We cannot dive into the human heart, and therefore should always speak with caution and diffidence, when from external appearances or declarations we are affirming the existence of any internal principles and feelings; especially as we are liable to be misled by the ambiguities of language, or by the inaccuracy with which others may express themselves. But it is sometimes not difficult to any one who is accustomed, if the phrase may be allowed, to the anatomy of the human mind, to discern, that generally speaking, the persons who use the above language, rely not so much on the merits of Christ, and on the agency of Divine Grace, as on their own power of fulfilling the moderated requisitions of Divine Justice. He will hence therefore discover in them a disposition rather to extenuate the malignity of their disease, than to magnify the excellence of the proffered remedy. He will find them apt to palliate in themselves what they cannot fully justify, to enhance the merit of what they believe to be their good qualities and commendable actions, to set as it were in an account the good against the bad; and if the result be not very unfavourable, they conceive that they shall be entitled to claim the benefits of our Saviour's sufferings as a thing of course. They have little idea, so little, that it might almost be affirmed that they have no idea at all, of the importance or difficulty of the duty of what the Scripture calls ""submitting ourselves to the righteousness of God;"" or of our proneness rather to justify ourselves in his sight, than in the language of imploring penitents to acknowledge, ourselves guilty and helpless sinners. They have never summoned themselves to this entire and unqualified renunciation of their own merits, and their own strength; and therefore they remain strangers to the natural loftiness of the human heart, which such a call would have awakened into action, and roused to resistance. ALL THESE THEIR SEVERAL ERRORS NATURALLY RESULT FROM THE MISTAKEN CONCEPTION ENTERTAINED OF THE FUNDAMENTAL PRINCIPLES OF CHRISTIANITY. They consider not that Christianity is a scheme for ""justifying the ungodly*,"" by Christ's dying for them ""when
yet sinners†(a):"" a scheme for reconciling us to God--when enemies;"" and for making the fruits of holiness the effects‡, not the cause, of our being justified and reconciled: that, in short, it opens freely the door of mercy, to the greatest and best of penitent sinners; who obeying the blessed impulse of the grace of God, whereby they had been awakened from the sleep of death, and moved to seek for pardon, may enter in, and through the regenerating influence of the Holy Spirit be enabled to bring forth the fruits of Righteousness. [...]
(pp. 126-9)",2011-08-30 20:00:34 UTC,"""But it is sometimes not difficult to any one who is accustomed, if the phrase may be allowed, to the anatomy of the human mind, to discern, that generally speaking, the persons who use the above language, rely not so much on the merits of Christ, and on the agency of Divine Grace, as on their own power of fulfilling the moderated requisitions of Divine Justice.""",2011-08-30 20:00:34 UTC,Chapter III,"",,"",Meta-Metaphorical.,"Searching ""mind"" in Google Books",19107,7075
"How solicitously do we inquire after him, how tenderly do we visit him, how much perhaps do we regret that he has not better advice, how apt are we to prescribe for him, and how should we reproach ourselves, if we were to neglect any means in our power of contributing to his recovery! But ""the mind diseased"" is neglected and forgotten--""that is not our affair; we hope (we do not perhaps really believe) that here it is well with him."" The truth is, we have no solicitude about his spiritual interest. Here he is treated like the unfortunate traveller in the Gospel; we look, upon him; we fee but too well his fad condition, but (Priest and Levite alike) we pass by on the other side, and leave him to the officious tenderness of some poor despised Samaritan.
(p. 189)",2011-08-30 20:02:20 UTC,"""But 'the mind diseased' is neglected and forgotten.""",2011-08-30 20:02:20 UTC,Chapter IV,"",,"","","Searching ""mind"" in Google Books",19108,7075
"[...] Remember that the Divine Agency is promised, ""to take away the heart of stone, and give a heart of flesh,"" of which it is the natural property to be tender and susceptible. Pray then earnestly and perseveringly, that the blessed aid of Divine Grace may operate effectually on your behalf. Beware of acquiescing in the evil tempers which have been condemned, under the idea that they are the ordinary imperfections of the best of men; that they shew themselves only in little instances; that they are only occasional, hasty, and transient effusions, when you are taken off your guard; the passing shade of your mind, and not the settled colour. Beware of excusing or allowing them in yourself, under the notion of warm zeal for the cause of Religion and virtue, which you perhaps own is now and then apt to carry you into somewhat over-great severity of judgement, or sharpness in reproof. Listen not to these, or any other such flattering excuses, which your own heart will be but too ready to suggest to you. Scrutinize yourself rather with rigorous strictness; and where there is so much room for self-deceit, call in the aid of some faithful friend, and unbosoming yourself to him without concealment, ask his impartial and unreserved opinion of your behaviour and condition. Our unwillingness to do this, often betrays to others, (not seldom it first discovers to ourselves) that we entertain a secret distrust of our own character and conduct. Instead also of extenuating to yourself the criminality of the vicious tempers under consideration, strive to impress your mind deeply with a sense of it. For this end, often consider seriously,that these rough and churlish tempers are a direct contrast to the ""meekness and gentleness of Christ;"" and that Christians are strongly and repeatedly enjoined to copy after their great Model in these particulars, and to be themselves patterns of ""mercy and kindness, and humbleness of ""mind, and meekness, and long suffering."" [...]
(pp. 278-9)",2011-08-30 20:03:41 UTC,"""Remember that the Divine Agency is promised, 'to take away the heart of stone, and give a heart of flesh,' of which it is the natural property to be tender and susceptible.""",2011-08-30 20:03:41 UTC,Chapter IV,"",,"","","Searching ""mind"" in Google Books",19109,7075
"[...] Remember that the Divine Agency is promised, ""to take away the heart of stone, and give a heart of flesh,"" of which it is the natural property to be tender and susceptible. Pray then earnestly and perseveringly, that the blessed aid of Divine Grace may operate effectually on your behalf. Beware of acquiescing in the evil tempers which have been condemned, under the idea that they are the ordinary imperfections of the best of men; that they shew themselves only in little instances; that they are only occasional, hasty, and transient effusions, when you are taken off your guard; the passing shade of your mind, and not the settled colour. Beware of excusing or allowing them in yourself, under the notion of warm zeal for the cause of Religion and virtue, which you perhaps own is now and then apt to carry you into somewhat over-great severity of judgement, or sharpness in reproof. Listen not to these, or any other such flattering excuses, which your own heart will be but too ready to suggest to you. Scrutinize yourself rather with rigorous strictness; and where there is so much room for self-deceit, call in the aid of some faithful friend, and unbosoming yourself to him without concealment, ask his impartial and unreserved opinion of your behaviour and condition. Our unwillingness to do this, often betrays to others, (not seldom it first discovers to ourselves) that we entertain a secret distrust of our own character and conduct. Instead also of extenuating to yourself the criminality of the vicious tempers under consideration, strive to impress your mind deeply with a sense of it. For this end, often consider seriously,that these rough and churlish tempers are a direct contrast to the ""meekness and gentleness of Christ;"" and that Christians are strongly and repeatedly enjoined to copy after their great Model in these particulars, and to be themselves patterns of ""mercy and kindness, and humbleness of ""mind, and meekness, and long suffering."" [...]
(pp. 278-9)",2011-08-30 20:06:32 UTC,"""Beware of acquiescing in the evil tempers which have been condemned, under the idea that they are the ordinary imperfections of the best of men; that they shew themselves only in little instances; that they are only occasional, hasty, and transient effusions, when you are taken off your guard; the passing shade of your mind, and not the settled colour.""",2011-08-30 20:06:32 UTC,Chapter IV,"",,"","","Searching ""mind"" in Google Books",19110,7075
"[...] Examine carefully, whether the unchristian tempers, which you would eradicate, are not maintained in vigour by selfishness and pride; and strive to subdue them effectually, by extirpating the roots from which they derive their nutriment. Accustom yourself to endeavour to look attentively upon a careless and inconsiderate world, which, while it is in such imminent peril, is so ignorant of its danger. Dwell upon this affecting scene, till it has excited your pity; and this pity, while it melts the mind to Christian love, shall insensibly produce a temper of habitual sympathy and softness. By means like these, perseveringly used in constant dependence on Divine aid, you may confidentially hope to make continual progress. Among men of the world, a youth of softness and sweetness will often, as we formerly remarked, harden into insensibility, and sharpen into moroseness. But it is the office of Christianity to reverse this order. It is pleasing to witness this blessed renovation: to see, as life advances, asperities gradually smoothing down, and roughnesses mellowing away: while the subject of this happy change experiences within, increasing measures of the comfort which he diffuses around him; and feeling the genial influences of that heavenly flame which can thus give life, and warmth, and action, to what had been hitherto rigid and insensible, looks up with gratitude to him who has shed abroad this principle of love in his heart;
Miraturque novas frondes et non sua poma.
(pp. 281-2)",2011-08-30 20:07:31 UTC,"""Examine carefully, whether the unchristian tempers, which you would eradicate, are not maintained in vigour by selfishness and pride; and strive to subdue them effectually, by extirpating the roots from which they derive their nutriment.""",2011-08-30 20:07:31 UTC,Chapter IV,"",,"","","Searching ""mind"" in Google Books",19111,7075
"[...] Examine carefully, whether the unchristian tempers, which you would eradicate, are not maintained in vigour by selfishness and pride; and strive to subdue them effectually, by extirpating the roots from which they derive their nutriment. Accustom yourself to endeavour to look attentively upon a careless and inconsiderate world, which, while it is in such imminent peril, is so ignorant of its danger. Dwell upon this affecting scene, till it has excited your pity; and this pity, while it melts the mind to Christian love, shall insensibly produce a temper of habitual sympathy and softness. By means like these, perseveringly used in constant dependence on Divine aid, you may confidentially hope to make continual progress. Among men of the world, a youth of softness and sweetness will often, as we formerly remarked, harden into insensibility, and sharpen into moroseness. But it is the office of Christianity to reverse this order. It is pleasing to witness this blessed renovation: to see, as life advances, asperities gradually smoothing down, and roughnesses mellowing away: while the subject of this happy change experiences within, increasing measures of the comfort which he diffuses around him; and feeling the genial influences of that heavenly flame which can thus give life, and warmth, and action, to what had been hitherto rigid and insensible, looks up with gratitude to him who has shed abroad this principle of love in his heart;
Miraturque novas frondes et non sua poma.
(pp. 281-2)",2011-08-30 20:09:24 UTC,"""Dwell upon this affecting scene, till it has excited your pity; and this pity, while it melts the mind to Christian love, shall insensibly produce a temper of habitual sympathy and softness.""",2011-08-30 20:09:24 UTC,Chapter IV,"",,"","","Searching ""mind"" in Google Books",19112,7075
"They travel, perhaps, into foreign countries; a proceeding which naturally tends to weaken their nursery prejudice in favour of the Religion in which they were bred, and by removing them from all means of public worship, to relax their practical habits of Religion. They return home, and commonly are either hurried round in the vortex of dissipation, or engage with the ardour of youthful minds in some public or professional pursuit. If they read or hear any thing about Christianity, it is commonly only about those tenets which are subjects of controversy: and what reaches their ears of the Bible, from their occasional attendance at church; though it may sometimes impress them with an idea of the purity of Christian morality, contains much which, coming thus detached, perplexes and offends them, and suggests various doubts and startling objections, which a farther acquaintance with the Scripture would remove. Thus growing more and more to know Christianity only by the difficulties it contains; sometimes tempted by the ambition of shewing themselves superior to vulgar prejudice, and always prompted by the natural pride of the human heart to cast off their subjection to dogmas imposed on them; disgusted, perhaps, by the immoral lives of some professed Christians, by the weaknesses and absurdities of others, and by what they observe to be the implicit belief of numbers, whom they see and know to be equally ignorant with themselves, many doubts and suspicions of greater or less extent spring up within them. These doubts enter into the mind at first almost imperceptibly: they exist only as vague indistinct surmises, and by no means take the precise shape or the substance of a formed opinion. At first, probably, they even offend and startle by their intrusion: but by degrees the unpleasant sensations which they once excited wear off: the mind grows more familiar with them. A confused sense (for such it is, rather than a formed idea) of its being desirable that their doubts should prove well founded, and of the comfort and enlargement which would be afforded by that proof, lends them much secret aid. The impression becomes deeper; not in consequence of being reinforced by fresh arguments, but merely by dint of having longer rested in the mind; and as they increase in force, they creep on and extend themselves. At length they diffuse themselves over the whole of Religion, and possess the mind in undisturbed occupancy.
(pp. 480-2)",2011-08-30 20:14:19 UTC,"""The impression becomes deeper; not in consequence of being reinforced by fresh arguments, but merely by dint of having longer rested in the mind; and as they [doubts] increase in force, they creep on and extend themselves. At length they diffuse themselves over the whole of Religion, and possess the mind in undisturbed occupancy.""",2011-08-30 20:14:19 UTC,Chapter VII,"",,Empire and Inhabitants,An interesting description of invasion. USE in EMPIRE or INHABITANTS?,"Searching ""mind"" in Google Books",19113,7075
"I believe, Sir, I have now touched upon all the objections of any consequence, which are made to the abolition of this Trade.--When we consider the vastness of the Continent of Africa; when we reflect how all other countries have for some centuries past, been advancing in happiness and civilization; when we think how in this same period all improvement in Africa has been defeated by her intercourse with Britain; when we reflect how it is we ourselves that have degraded them to that wretched brutishness and barbarity which we now plead as the justification of our guilt; how the Slave Trade has enslaved their minds, blackened their character and sunk them so low in the scale of animal beings, that some think the very apes are of a higher class, and fancy the Ourang Outang has given them the go-by.--What a mortification must we feel at having so long neglected to think of our guilt, or to attempt any reparation: It seems, indeed, as if we had determined to forbear from all interference until the measure of our folly and wickedness was so full and complete; until the impolicy which eventually belongs to vice, was become so plain and glaring, that not an individual in the country would refuse to join in the abolition: It seems as if we had waited until the persons most interested should be tired out with the folly and nefariouness of the trade, and should unite in petitioning against it.
(47-8) ",2013-03-09 15:42:22 UTC,"""[T]he Slave Trade has enslaved their [Africans'] minds, blackened their character and sunk them so low in the scale of animal beings, that some think the very apes are of a higher class, and fancy the Ourang Outang has given them the go-by.""",2013-03-09 15:42:22 UTC,"","",,Fetters,"",Reading,19970,7332