work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3829,"","Searching ""rule"" and ""reason"" in HDIS",2004-06-10 00:00:00 UTC,"One portion of informing fire was given
To brutes, the inferior family of heaven.
The smith divine, as with a careless beat,
Struck out the mute creation at a heat;
But, when arrived at last to human race,
The Godhead took a deep considering space;
And, to distinguish man from all the rest,
Unlocked the sacred treasures of his breast;
And mercy mixt with reason did impart,
One to his head, the other to his heart;
Reason to rule, but mercy to forgive;
The first is law, the last prerogative.
And like his mind his outward form appeared,
When, issuing naked to the wondering herd,
He charmed their eyes; and, for they loved, they feared.
Not armed with horns of arbitrary might,
Or claws to seize their furry spoils in fight,
Or with increase of feet to o'ertake them in their flight;
Of easy shape, and pliant every way,
Confessing still the softness of his clay,
And kind as kings upon their coronation day;
With open hands, and with extended space
Of arms, to satisfy a large embrace.
Thus kneaded up with milk, the new-made man
His kingdom o'er his kindred world began;
Till knowledge misapplied, misunderstood,
And pride of empire, soured his balmy blood.
Then, first rebelling, his own stamp he coins;
The murderer Cain was latent in his loins;
And blood began its first and loudest cry,
For differing worship of the Deity.
Thus persecution rose, and farther space
Produced the mighty hunter of his race.
Not so the blessed Pan his flock increased,
Content to fold them from the famished beast:
Mild were his laws; the sheep and harmless hind
Were never of the persecuting kind.
Such pity now the pious pastor shows,
Such mercy from the British Lion flows,
That both provide protection from their foes.
",2011-04-26,9861,"•AMBIGUOUS. What rules what here? (Does reason rule the self or does it rule others?)
• On a second reading I'm not sure this is ambiguous.","""But, when arrived at last to human race, / The Godhead took a deep considering space; / And, to distinguish man from all the rest, / Unlocked the sacred treasures of his breast; / And mercy mixt with reason did impart, / One to his head, the other to his heart; / Reason to rule, but mercy to forgive; / The first is law, the last prerogative.""","",2011-04-26 17:04:29 UTC,""
3617,"",Reading,2010-01-11 22:54:11 UTC,"2. That providence which governs all the world, is nothing else but God present by his providence: and God is in our hearts by his Laws: he rules in us by his Substitute, our conscience. God sits there and gives us Laws; and as God said
to Moses, I have made thee a god to Pharaoh, that is, to
give him Laws, and to minister in the execution of those Laws,
and to inflict angry sentences upon him; so hath God done
to us. He hath given us Conscience to be in Gods stead to
us, to give us Laws, and to exact obedience to those Laws,
to punish them that prevaricate, and to reward the obedient. And therefore Conscience is called [GREEK] The Household Guardian, The Domestick God, The Spirit or Angel of the place: and when we
call God to witness, we only mean, that our conscience is
right, and that God and Gods vicar, our conscience, knows
it. So Lactantius: Meminerit Deum se habere testem,
id est, ut ego arbitror, mentem suam, qua nihil homini dedit
Deus ipse divinius. Let him remember that he hath God
for his witness, that is, as I suppose, his mind; than which
God hath given to man nothing that is more divine. In sum,
It is the image of God; and as in the mysterious Trinity, we
adore the will, memory, and understanding, and Theology contemplates three persons in the analogies, proportions, and correspondences, of them: so in this also we see plainly that Conscience is that likeness of God, in which he was pleased to make man. For although conscience be primarily
founded in the understanding, as it is the Lawgiver and
Dictator; and the rule and dominion of conscience fundatur in intellectu, is established in the understanding part;
yet it is also Memory, when it accuses or excuses, when it makes joyful and sorrowful; and there is in it some mixture
of will, as I shall discourse in the sequel; so that conscience
is a result of all, of Understanding, Will, and Memory.
(pp. 1-2)",,17641,"","""That providence which governs all the world, is nothing else but God present by his providence: and God is in our hearts by his Laws: he rules in us by his Substitute, our conscience""","",2010-01-11 23:15:07 UTC,"Book I, Chapter I"
3853,"",Reading,2014-08-28 03:16:10 UTC,"The next Day Miranda, finding no Advantage from her Messenger of Love, in the Evening sends another (impatient of Delay) confessing that she who suffer'd the Shame of Writing and Imploring, was the Person her self who ador'd him. 'Twas there her raging Love made her say all things that discover'd the nature of its Flame, and propose to slee with him to any part of the World, if he wou'd quit the Convent; that she had a Fortune considerable enough to make him happy, and that his Youth and Quality were not given him to so unprofitable an End as to lose themselves in a Convent, where Poverty and Ease was all their Business. In fine, she leaves nothing unurg'd that might debauch and invite him; not forgetting to send him her own Character of Beauty, and left him to judge of her Wit and Spirit by her Writing, and her Love by the Extremity of Passion she profess'd. To all which the lovely Friar made no Return, as believing a gentle Capitulation or Exhortation to her wou'd but inflame her the more, and give new Occasions for her continuing to write. All her Reasonings, false and vitious, he despis'd, pities the Error of her Love, and was Proof against all she cou'd plead. Yet notwithstanding his Silence, which left her in doubt, and more tormented her, she ceas'd not to pursue him with her Letters, varying her Style; sometimes all wanton, loose and raving; sometimes feigning a Virgin-Modesty all over, accusing her self, blaming her Conduct, and sighing her Destiny, as one compell'd to the shameful Discovery by the Austerity of his Vow and Habit, asking his Pity and Forgiveness; urging him in Charity to use his fatherly Care to perswade and reason with her wild Desires, and by his Counsel drive the God from her Heart, whose Tyranny was worse than that of a Fiend; and he did not know what his pious Advice might do. But still she writes in vain, in vain she varies her Style, by a Cunning, peculiar to a Maid possess'd with such a sort of Passion.
(pp. 39-41)",,24411,"","""Yet notwithstanding his Silence, which left her in doubt, and more tormented her, she ceas'd not to pursue him with her Letters, varying her Style; sometimes all wanton, loose and raving; sometimes feigning a Virgin-Modesty all over, accusing her self, blaming her Conduct, and sighing her Destiny, as one compell'd to the shameful Discovery by the Austerity of his Vow and Habit, asking his Pity and Forgiveness; urging him in Charity to use his fatherly Care to perswade and reason with her wild Desires, and by his Counsel drive the God from her Heart, whose Tyranny was worse than that of a Fiend; and he did not know what his pious Advice might do.""","",2014-08-28 03:16:10 UTC,""