text,updated_at,metaphor,created_at,context,theme,reviewed_on,dictionary,comments,provenance,id,work_id
"[...] These be excellent things which we haue obserued, touching the figure and frame of mans body, the temperature thereof, and the proportion of the parts; but this last exceedeth all admiration, that in it selfe alone, it should containe all whatsoeuer this whole world in his large and spacious bosome doth comprehend; so as it may worthily be called a Litle world, and the patterne and Epitome of the whole vniuerse. The ancient Magitians (for so naturall Philosophers were of olde tearmed,) as also the great wise Priests of the Egyptians, did make of this whole vniuerse, three parts: the one, vppermost or superiour, which they tearmed the intellectuall and Angelical part, the seate of the Intelligentiae, (so they called the Spirits, which by tradition from the Hebrues, they vnderstood were in the heauen) by whose direction and command, the inferiour or lower world is guided and gouerned: another middle, which they tearmed the heauenly part, in the middest whereof, the Sun ruleth, as the leader and moderater of the rest of the Stars: the 3. sublunary or Elementary, which is admirable & abundantly fertile, in procreating, increasing and nourishing of creatures and plants. The Images and resemblances of which three partes, who seeth not plainly expressed, and as it were portrayed out with a curious pensill in the body of man? The head, the Castle and tower of the soule, the seate of reason, the mansion house of wisedome, the treasury of memory, iudgement, and discourse, wherein mankinde is most like to the Angels or intelligencies, obtaining the loftiest and most eminent place in the body; doth it not elegantly resemble that supreame and Angelicall part of the worlde? The middle and celestiall part, is in the breast or middle venter, most exactly, and euen to the life expressed. For as in that celestiall part, the Sun is predominant, by whose motion, beames, and light, all things haue their brightnesse, luster, and beauty; so in the middest of the chest, the heart resideth, whose likenesse and proportion with the Sun, is such and so great, as the ancient writers haue beene bolde to call the Sun, The hart of the world, and the heart the Sunne of mans bodie. For euen as by the perpetuall and continuall motion of the Sun, and by the quickning and liuely heat thereof, al things are cheered and made to flourish; the earth is decked and adorned, yea crowned with flowers, brings foorth great varietie of fruites, and yeelds out of her bosome innumerable kinds of Hearbes, the shrubs thrust forth their buds or Iems, and are cloathed with greene leaues in token of iollity, all creatures are pricked forward with the goades and prouocations of luste, and so rushing into venereall embracements, do store and replenish with a large and abundant encrease, both Citties, Land, and Seas; (for which cause, Aristotle calleth this prosperous, refreshing, and comfortable Starre [GREEK], as beeing the procreator of all things,) and on the contrary, the same Starre of the Sunne, being departed farre from our Coasts, the earth begins to be horrid and looke deformed, the shrubs are robbed and dispoyled of their leaues, berries and verdure, and a great part of those things, which the fertility of Nature had brought foorth, is weakened and wasted: so in like manner, by the perpetuall motion of the heart, and by the vitall heate thereof, this litle world is refreshed, preserued, and kept in vigor and good life: neither can any thing therein be either fruitfull, or fit and disposed to bring foorth, vnlesse that mighty and puissant power of the heart, do affoord and yeelde an effectuall power offoecundity. The Vital faculty floweth from the heart as from the fountaine, the Celestiall faculty from heauen. This latter, is saide to be the preseruer of all inferiour things: the former kindleth, nourisheth, and refresheth the Naturall heate of euery part. The Heauen workes vpon the inferiour world by his motion and light; the Heart by his continual motion and aethereall spirit, as it were a bright light, cleareth and beautifieth all the parts of the body. The motion and light are in the superiour bodies, the instruments of the intelligencies and of the heauens; of the intelligencies, as of the first mouers vnmooued, of the heauens, as of the first moouer mooued. The vital spirits and pulsation or beating of the heart, are instruments of the soule, and of the heart: Of the soule, as of a moouer not mooued; of the heart, as of a moouer mooued by the soule.
(I.ii, pp. 6-7)",2011-09-27 21:03:12 UTC,"""For as in that celestiall part, the Sun is predominant, by whose motion, beames, and light, all things haue their brightnesse, luster, and beauty; so in the middest of the chest, the heart resideth, whose likenesse and proportion with the Sun, is such and so great, as the ancient writers haue beene bolde to call the Sun, The hart of the world, and the heart the Sunne of mans bodie.""",2004-07-16 00:00:00 UTC,"Book I, Chap ii","",2011-09-27,"","","Reading J. G. Bamborough's The Little World of Man (London: Longmans, Green, and Co., 1952), 21. Found again reading in EEBO.",9120,3535
"""Tis but a brief and compendious flame, shut up, and imprison'd in a narrow compasse. How farre distant is it from the beauty of a Starre? How farre from the brightnesse of a Sun? ... God never intended that a creature should rest satisfied with its own candle-light, but that it should run to the fountain of light, and sunne it self in the presence of its God.
(122)",2009-09-14 19:34:07 UTC,"""Tis but a brief and compendious flame, shut up, and imprison'd in a narrow compasse""",2005-03-21 00:00:00 UTC,"","",,"","","Reading S. H. Clark's ""Locke and Metaphor Reconsidered"" in JHI 59:2 (1998) p. 261",9304,3591
"This law of Nature having a firme and unshaken foundation in the necessity and conveniency of its materials, becomes formally valid and vigorous by the minde and command of the Supreme Law-giver; So as that all the strength and nerves, and binding virtue of this Law are rooted and fasten'd partly in the excellency and equity of the commands themselves, but they principally depend upon the Sovereignty and Authority of God himself: thus contriving and commanding the welfare of his Creature, and advancing a Rational Nature to the just perfection of its being. This is the rise and original of all that obligation which is in the Law of Nature. But the publishing and manifestation of this Law which must give notice of all this, does flow from that heavenly beame which God has darted into the soul of man; from the Candle of the Lord, which God has lighted up for the discovery of his owne Lawes; from that intellectual eye which God has fram'd and made exactly proportionable to this Light.
(pp. 68-9)",2013-06-06 21:36:58 UTC,"""But the publishing and manifestation of this Law which must give notice of all this, does flow from that heavenly beame which God has darted into the soul of man; from 'the Candle of the Lord', which God has lighted up for the discovery of his owne Lawes; from that intellectual eye which God has fram'd and made exactly proportionable to this Light.""",2005-03-21 00:00:00 UTC,Chap. IX. The Light of Reason,"",,Eye,"","Reading S. H. Clark's ""Locke and Metaphor Reconsidered"" in JHI 59:2 (1998) p. 263; found again reading M.H. Abrams, The Mirror and the Lamp: Romantic Theory and the Critical Tradition (London: Oxford UP, 1953), 59.",9305,3591
"But what, you ask, is this legitimate method. Please drop all arts and subterfuges, you say, and put the matter plainly before us, so that we may use our own judgment. Would to God, my dear boy, that your situation was such that this could be done. But do you suppose, when all the approaches and entrances to men's minds are beset and blocked by the most obscure idols -- idols deeply implanted and, as it were, burned in -- that any clean and polished surface remains in the mirror of the mind on which the genuine natural light of things can fall? A new method must be found for quiet entry into minds so choked and overgrown. Frenzied men are exacerbated by violent opposition but may be beguiled by art. This gives us a hint how we should proceed in this universal madness. Do you really think it is easy to provide the favourable conditions required for the legitimate passing on of knowledge? The method must be mild and afford no occasion of error. It must have in it an inherent power of winning support and a vital principle which will stand up against the ravages of time, so that the tradition of science may mature and spread like some lively vigorous vine. Then also science must be such as to select her followers, who must be worthy to be adopted into her family. This is what must be provided. Whether I can manage it or not the future must decide.
(p. 62)",2010-04-14 18:28:25 UTC,"""But do you suppose, when all the approaches and entrances to men's minds are beset and blocked by the most obscure idols -- idols deeply implanted and, as it were, burned in -- that any clean and polished surface remains in the mirror of the mind on which the genuine natural light of things can fall?""",2010-04-14 18:28:25 UTC,"","",,"","",Reading,17780,6696
"Yet, first, this we may lay down as an undoubted maxim, that so far, or in what sense his body itself is made spiritual (as it is called, 1 Cor. xv. 44), so far, and in that sense, all such affections as thus working in his body are made spiritual, and that in an opposition to that fleshly and frail way of their working here. But then, as his body is made spiritual, not spirit (spiritual in respect of power, and likeness to a spirit, not in respect of substance or nature), so these affections of pity and compassion do work not only in his spirit or soul, but in his body too, as their seat and instrument, though in a more spiritual way of working, and more like to that of spirits, than those in a fleshly frail body are. They are not wholly spiritual in this sense, that the soul is the sole subject of them, and that it draws up all such workings into itself, so that that should be the difference between his affections now and in the days of his flesh. Men are not to conceive as if his body were turned into such a substance as the sun is of, for the soul, as through a case of glass, to shine gloriously in only; but further it is united to the soul, to be acted by it, though immediately, for the soul to produce operations in it. And it is called spiritual, not that it remains not a body, but because it remains not such a body, but is so framed to the soul that both itself and all the operations of all the powers in it are immediately and entirely at the arbitrary imperium and dominion of the soul; and that as the soul is pleased to use it, and to sway it and move it, even as immediately and as nimbly, and without any clog or impediment, as an angel moves itself, or as the soul acteth itself. So that this may perhaps be one difference, that these affections, so far as in the body of Christ, do not affect his soul, as here they did, though as then under the command of grace and reason, to keep their motions from being inordinate or sinful; but further, the soul being now too strong for them, doth at its own arbitrement raise them, and as entirely and immediately stir them as it doth itself.
(Part III, pp. 144-5)",2011-06-04 19:43:10 UTC,"""Men are not to conceive as if his body were turned into such a substance as the sun is of, for the soul, as through a case of glass, to shine gloriously in only; but further it is united to the soul, to be acted by it, though immediately, for the soul to produce operations in it.""",2011-06-04 19:42:57 UTC,"",Negated Metaphor,,"","",Reading,18599,6918
"To conclude, the light of human minds is perspicuous words, but by exact definitions first snuffed, and purged from ambiguity; reason is the pace; increase of science, the way; and the benefit of mankind, the end. And on the contrary, metaphors, and senseless and ambiguous words, are like ignes fatui; and reasoning upon them is wandering amongst innumerable absurdities; and their end, contention and sedition, or contempt.
(I.v, p. 26)",2011-07-25 15:07:00 UTC,"""To conclude, the light of human minds is perspicuous words, but by exact definitions first snuffed, and purged from ambiguity; reason is the pace; increase of science, the way; and the benefit of mankind, the end.""",2011-07-25 15:07:00 UTC,"Part I, Chap. v, ""Of Reason and Science""","",,"","",Reading,18977,3586
"To conclude, the light of human minds is perspicuous words, but by exact definitions first snuffed, and purged from ambiguity; reason is the pace; increase of science, the way; and the benefit of mankind, the end. And on the contrary, metaphors, and senseless and ambiguous words, are like ignes fatui; and reasoning upon them is wandering amongst innumerable absurdities; and their end, contention and sedition, or contempt.
(I.v, p. 26)",2011-07-25 15:10:32 UTC,"""And on the contrary, metaphors, and senseless and ambiguous words, are like ignes fatui; and reasoning upon them is wandering amongst innumerable absurdities; and their end, contention and sedition, or contempt.""",2011-07-25 15:10:32 UTC,"Part I, Chap. v, ""Of Reason and Science""","",,"","",Reading,18978,3586
"But this coming in of Bondage, is called A-dam, because this ruling and teaching power without, doth dam up the Spirit of Peace and Liberty; First within the heart, by filling it with slavish fears of others. Secondly without, by giving the bodies of one to be imprisoned, punished and oppressed by the outward power of another. And this evil was brought upon us through his own Covetousnesse, whereby he is blinded and made weak, and sees not the Law of Righteousnesse in his heart, which is the pure light of Reason, but looks abroad for it, and thereby the Creation is cast under bondage and curse, and the Creator is sleighted; First by the Teachers and Rulers that sets themselves down in the Spirits room, to teach and rule, where he himself is only King. Secondly by the other, that refuses the Spirit, to be taught and governed by fellow Creatures, and this was called Israels Sin, in casting off the Lord and chusing Saul, one like themselves to be their King, when as they had the same Spirit of Reason and government in themselves, as he had, if they were but subject. And Israels rejecting of outward teachers and rulers to embrace the Lord, and to be all taught and ruled by that righteous King, that Jeremiah Prophesied shall rule in the new Heavens and new Earth in the latter dayes, will be their Restauration from bondage, Jer. 23.5, 6.
(p. 7)",2011-09-07 15:12:18 UTC,"""And this evil was brought upon us through his own Covetousnesse, whereby he is blinded and made weak, and sees not the Law of Righteousnesse in his heart, which is the pure light of Reason, but looks abroad for it, and thereby the Creation is cast under bondage and curse, and the creator is sleighted.""",2011-09-07 15:12:18 UTC,"","",,"","",Reading,19144,7084
"There's scatter'd in the Soul of Man some seeds of light, which fill it with a vigorous pregnancy, with a multiplying fruitfulnesse, so that it brings forth a numerous and sparkling posterity of secondary Notions, which make for the crowning and encompassing of the Soul with happinesse.
(p. 54)",2013-06-06 21:46:10 UTC,"""There's scatter'd in the Soul of Man some seeds of light, which fill it with a vigorous pregnancy, with a multiplying fruitfulnesse, so that it brings forth a numerous and sparkling posterity of secondary Notions, which make for the crowning and encompassing of the Soul with happinesse.""",2013-06-06 21:46:10 UTC,Chap. VII. The Extent of the Law of Nature.,"",,"","","",20462,3591
"II To discover then the error and ignorance of this opinion, and the misunderstanding in the grounds thereof, any man may see plainly that these men doe not observe and consider, That it was not that Pure and Primitive Knowledge of Nature, by the light whereof man did give names to other Creatures in Paradise, as they were brought before him, according to their Proprieties, which gave the occasion to the Fall; but it was that proud knowledge of Good and Evill, with an intent to shake of God and to give Law unto himselfe. Neither is it any Quantity of Knowledge; how great soever, that can make the mind of man to swel; for nothing can fill, much lesse extend the soule of man but God, and the contemplation of God: therefore Solomon speaking of the two Principall senses of Inquisition, the Eye and the Eare,* affirmes That the Eye is never satisfied with seeing, nor the Eare with hearing; and if there be no fulnesse, then is the Continent greater then the Content. So of Knowledge it selfe & the Mind of Man, whereto the Sences are but Reporters, he defines like wise in the words plac't after the Calendar or Ephemerides which he makes of the diversity of times and seasons for all Actions and Purposes,* concluding thus, God hath made all things Beautifull and Decent in the true returne of their seasons; also he hath placed the world in mans heart, yet cannot man finde out the worke which God worketh from the beginning unto the end: By which wordes he declares, not obscurely, that God hath framed the Mind of Man, as a Mirror or Glasse capable of the Image of the universall world, and as joyfull to receive the impressions thereof, as the eye joyeth to receave light; and not only delighted in the beholding, the variety of things and the vicisitude of times, but raised also to finde out and to discerne the inviolable lawes and the infallible decrees of Nature. And although he seem to insinuate that the supreme or summary law of Nature, which he calleth the worke which God worketh from the beginning to the end, is not possible to be found out by man, yet that doth not derogate from the Capacity of the Mind, but may be referred to the impediments of knowledge, as the shortnesse of life, the ill conjunction of labours deprav'd, and unfaithfull Tradition of knowledge over from hand to hand; and many other inconveniences wherewith the condition of man is ensnared and involv'd. For that no parcell of the world is denied to mans inquiry, or invention he cleerly declares in another place, where he saith,*The spirit of a man is as the Lamp of God wherewith he searcheth the inwards of all secrets. ยง If then such be the capacity and receipt of the mind of man, it is manifest that there is no danger at all from the Proportion or Quantity of knowledge how large soever, lest it should make it swell or outcompasse it selfe, but meerly in the Quality, which being in Quantity more or lesse, if it be taken without the true Corrective thereof, hath in it some nature of malignity, or venome full of flatuous symptomes. This Antidote, or Corrective spice, the mixture whereof tempers knowledge and makes it so soveraigne is Charity, which the Apostle immediatly addes in the former clause, saying,*Knowledge blowes up, but Charity builds up; Not unlike to that which he delivers in an other place,*If I spake (saith he) with the tongues of Men and Angels and had not Charity, it were but as a tinkling Cymball: Not but that it is an excellent thing to speak with the tongus of Men and Angels, but because if it be sever'd from Charity, and not referr'd to the publique good of Mankind, it rather exhibites a vaine and empty glory, then any substantiall and solid fruit.
(pp. 5-7 in EEBO-TCP edition)",2014-07-31 20:04:00 UTC,"""By which wordes he declares, not obscurely, that God hath framed the Mind of Man, as a Mirror or Glasse capable of the Image of the universall world, and as joyfull to receive the impressions thereof, as the eye joyeth to receave light; and not only delighted in the beholding, the variety of things and the vicisitude of times, but raised also to finde out and to discerne the inviolable lawes and the infallible decrees of Nature.""",2014-07-31 20:03:22 UTC,"","",,Mirror,"","Reading Rayna Kalas, Frame, Glass, Verse: The Technology of Poetic Invention in the English Renaissance (Ithaca: Cornell University Press, 2007), 148.",24381,3476