theme,metaphor,work_id,dictionary,provenance,id,created_at,updated_at,reviewed_on,comments,text,context
Refinement,"""Things that the least of drossy mixture hold, / Last longest; my Hearts flames Ætherial be, / More pure than seven times refined Gold / Than Cedar's flames: rays of a Deitie / They are.""",3615,Metal,"Searching ""heart"" and ""dross"" in HDIS (Poetry)",9388,2005-07-19 00:00:00 UTC,2011-12-21 17:31:34 UTC,2011-12-21,"","Things that the least of drossy mixture hold,
Last longest; my Hearts flames Ætherial be,
More pure than seven times refined Gold,
Than Cedar's flames: rays of a Deitie
They are. It is the purity of Love
Which best of all its constancy can prove.",""
"","""'Tis not a Flash of Fancy which sometimes / Dasling our Minds, sets off the slightest Rimes; / Bright as a blaze, but in a moment done; / True Wit is everlasting, like the Sun; / Which though sometimes beneath a cloud retir'd, / Breaks out again, and is by all admir'd.""",3766,"",Searching in HDIS (Poetry),9708,2006-01-18 00:00:00 UTC,2009-09-14 19:34:25 UTC,,•I've included twice: Flash and Sun,"Of Things in which Mankind does most excell,
Nature's chief Master-piece is writing well;
And of all sorts of Writing none there are
That can the least with Poetry compare;
No kind of work requires so nice a touch,
And if well done, there's nothing shines so much;
But Heav'n forbid we should be so prophane,
To grace the vulgar with that sacred name;
'Tis not a Flash of Fancy which sometimes
Dasling our Minds, sets off the slightest Rimes;
Bright as a blaze, but in a moment done;
True Wit is everlasting, like the Sun;
Which though sometimes beneath a cloud retir'd,
Breaks out again, and is by all admir'd.
Number, and Rime, and that harmonious sound,
Which never does the Ear with harshness wound,
Are necessary, yet but vulgar Arts,
For all in vain these superficial parts
Contribute to the structure of the whole
Without a Genius too, for that's the Soul;
A Spirit which inspires the work throughout,
As that of Nature moves this World about;
A heat that glows in every word that's writ,
That's something of Divine, and more than Wit;
It self unseen, yet all things by it shown,
Describing all men, but describ'd by none;
Where dost thou dwell? what caverns of the Brain
Can such a vast and mighty thing contain?
When I at idle hours in vain thy absence mourn,
O where dost thou retire? and why dost thou return,
Sometimes with powerful charms to hurry me away
From pleasures of the night, and business of the day?
Ev'n now too far transported I am fain
To check thy course, and use the needfull rein;
As all is dullness, when the Fancy's bad,
So without Judgment, Fancy is but mad;
And Judgment has a boundless influence;
Not upon words alone, or only sence,
But on the world, of manners, and of men,
Fancy is but the Feather of the Pen;
Reason is that substantial useful part,
Which gains the Head, while t'other wins the Heart.",""
"","""Conscience is the brightness and splendor of the eternal light, a spotless mirror of the Divine Majesty, and the Image of the goodness of God.""",3617,"",Reading,17640,2010-01-11 22:36:46 UTC,2010-01-11 22:36:46 UTC,,"","GOD governs the World by several attributes and emanations from himself. The Nature of things is supported by his Power, the events of things are ordered by his Providence, and the actions of reasonable Creatures are governed by Laws,
and these Laws are put into a Man's soul or mind as into a
Treasury or Repository: some in his very nature, some by
after-actions, by education and positive sanction, by learning
and custome; so that it was well said of St. Bernard, Conscientia candor est lucis aeterne, & speculum sine macula Dei Majestatis, & imago bonitatis illius. Conscience is the brightness and splendor of the eternal light, a spotless mirror of the Divine Majesty, and the Image of the goodness of God. It is higher which Tatianus said of conscience, [GREEK], Conscience is God unto uswhich saying he had from Menander,
[Greek]
and it had in it this truth, that God, who is every where in several manners, hath the appellative of his own attributes and effects in the several manners of his presence.
Jupiter est quodcunque vides, quocunque moveris
(I.i.1, p. 1)","Book I, Chapter I, Rule I."
"","""It's a lightening before death ... This is generally observed of sick persons, that a little before they die their pains leave them, and their understanding and memory return to them; as a candle just before it goes out gives a great blaze.""",3326,"",Searching in Google Books,18835,2011-06-28 03:07:09 UTC,2011-06-28 03:07:09 UTC,,"","She lives by love and lumps in comers.
Every one that can lick a dish; as much as to say, every one simpliciter, tag-rag and bob-tail.
It's a lightening before death.
This is generally observed of sick persons, that a little before they die their pains leave them, and their understanding and memory return to them; as a candle just before it goes out gives a great blaze.
(p. 59)",""
"","""The one 'tis true is wholly void of Reason, but it is also an equivalent Darkness of Mind, that possesses the other.""",7097,"","Searching ""mind"" in Google Books",19194,2011-09-20 16:20:08 UTC,2011-09-20 16:20:08 UTC,,"","Chapter IX
[...] If a Horse Kick, or a Dog Bite, shall a Man Kick or Bite again? The one 'tis true is wholly void of Reason, but it is also an equivalent Darkness of Mind, that possesses the other. So long as we are among Men, let us cherish Humanity; and so live, that no Man may be either in Fear, or in Danger of us. Losses, Injuries, Reproaches, Calumnies, they are but short Inconveniences, and we should bear them with Resolution. Beside that, some People are above our Anger, others below it. To contend with our Superiors were a Folly, and with our Inferiors an Indignity.
(pp. 336-7)","Of Anger, Chapter IX"
"","""Goodness is seen with the eye of the understanding. And the light of that eye, is reason.""",3445,Optics,Reading,19773,2012-05-16 18:56:41 UTC,2012-05-16 18:56:41 UTC,,USE IN ENTRY,"Man in perfection of nature being made according to the likeness of his Maker resembleth him also in the manner of working: so that whatsoever we work as men, the same we do wittingly work and freely; neither are we according to the manner of natural agents any way so tied, but that it is in our power to leave the things we do undone. The good which either is gotten by doing, or which consisteth in the very doing itself, causeth not action, unless apprehending it as good we so like and desire it: that we do unto any such end, the same we choose and prefer before the leaving of it undone. Choice there is not, unless the thing which we take be so in our power that we might have refused and left it. If fire consume the stubble, it chooseth not so to do, because the nature thereof is such that it can do no other. To choose is to will one thing before another. And to will is to bend our souls to the having or doing of that which they see to be good. Goodness is seen with the eye of the understanding. And the light of that eye, is reason. So that two principal fountains there are of human action, Knowledge and Will; which Will, in things tending towards any end, is termed Choice. Concerning Knowledge, ""Behold, (saith Moses,) I have set before you this day good and evil, life and death."" Concerning Will, he addeth immediately, ""Choose life;"" that is to say, the things that tend unto life, them choose.
(I.vii.2)","Book I, Chapter vii"
"","""In the rest there is that light of Reason, whereby good may be known from evil, and which discovering the same rightly is termed right.""",3445,"",Reading,19775,2012-05-16 19:02:06 UTC,2012-05-16 19:02:25 UTC,,Lots of low-grade metaphors in this passage. REVISIT and think more about what's going on here.,"Where understanding therefore needeth, in those things Reason is the director of man's Will by discovering in action what is good. For the Laws of well-doing are the dictates of right Reason. Children, which are not as yet come unto those years whereat they may have; again, innocents, which are excluded by natural defect from ever having; thirdly, madmen, which for the present cannot possibly have the use of right Reason to guide themselves, have for their guide the Reason that guideth other men, which are tutors over them to seek and to procure their good for them. In the rest there is that light of Reason, whereby good may be known from evil, and which discovering the same rightly is termed right.
(I.vii.4)","Book I, Chapter vii"
"","""His meaning is, that by force of the light of Reason, wherewith God illuminateth every one which cometh into the world, men being enabled to know truth from falsehood, and good from evil, do thereby learn in many things what the will of God is; which will himself not revealing by any extraordinary means unto them, but they by natural discourse attaining the knowledge thereof, seem the makers of those Laws which indeed are his, and they but only the finders of them out.""",3445,"",Reading,19778,2012-05-16 19:14:54 UTC,2012-05-16 19:14:54 UTC,,"","Signs and tokens to know good by are of sundry kinds; some more certain and some less. The most certain token of evident goodness is, if the general persuasion of all men do so account it. And therefore a common received error is never utterly overthrown, till such time as we go from signs unto causes, and shew some manifest root or fountain thereof common unto all, whereby it may clearly appear how it hath come to pass that so many have been overseen. In which case surmises and slight probabilities will not serve, because the universal consent of men is the perfectest and strongest in this kind, which comprehendeth only the signs and tokens of goodness. Things casual do vary, and that which a man doth but chance to think well of cannot still have the like hap. Wherefore although we know not the cause, yet thus much we may know; that some necessary cause there is, whensoever the judgments of all men generally or for the most part run one and the same way, especially in matters of natural discourse. For of things necessarily and naturally done there is no more affirmed but this, ""They keep either always or for the most part one tenure."" The general and perpetual voice of men is as the sentence of God himself. For that which all men have at all times learned, Nature herself must needs have taught; and God being the author of Nature, her voice is but his instrument. By her from Him we receive whatsoever in such sort we learn. Infinite duties there are, the goodness whereof is by this rule sufficiently manifested, although we had no other warrant besides to approve them. The Apostle St. Paul having speech concerning the heathen saith of them, ""They are a law unto themselves."" His meaning is, that by force of the light of Reason, wherewith God illuminateth every one which cometh into the world, men being enabled to know truth from falsehood, and good from evil, do thereby learn in many things what the will of God is; which will himself not revealing by any extraordinary means unto them, but they by natural discourse attaining the knowledge thereof, seem the makers of those Laws which indeed are his, and they but only the finders of them out.
(I.viii.3)","Book I, Chapter viii"
"","""And to conclude, the general principles thereof are such, as it is not easy to find men ignorant of them, Law rational therefore, which men commonly use to call the Law of Nature, meaning thereby the Law which human Nature knoweth itself in reason universally bound unto, which also for that cause may be termed most fitly the Law of Reason; this Law, I say, comprehendeth all those things which men by the light of their natural understanding evidently know, or at leastwise may know, to be beseeming or unbeseeming, virtuous or vicious, good or evil for them to do.""",3445,"",Reading,19780,2012-05-16 19:25:31 UTC,2012-05-16 19:25:31 UTC,,"","Laws of Reason have these marks to be known by. Such as keep them resemble most lively in their voluntary actions that very manner of working which Nature herself doth necessarily observe in the course of the whole world. The works of Nature are all behoveful, beautiful, without superfluity or defect; even so theirs, if they be framed according to that which the Law of Reason teacheth. Secondly, those Laws are investigable by Reason, without the help of Revelation supernatural and divine. Finally, in such sort they are investigable, that the knowledge of them is general, the world hath always been acquainted with them; according to that which one in Sophocles observeth concerning a branch of this Law, ""It is no child of to-day's or yesterday's birth, but hath been no man knoweth how long sithence."" It is not agreed upon by one, or two, or few, but by all. Which we may not so understand, as if every particular man in the whole world did know and confess whatsoever the Law of Reason doth contain; but this Law is such that being proposed no man can reject it as unreasonable and unjust. Again, there is nothing in it but any man (having natural perfection of wit and ripeness of judgment) may by labour and travail find out. And to conclude, the general principles thereof are such, as it is not easy to find men ignorant of them, Law rational therefore, which men commonly use to call the Law of Nature, meaning thereby the Law which human Nature knoweth itself in reason universally bound unto, which also for that cause may be termed most fitly the Law of Reason; this Law, I say, comprehendeth all those things which men by the light of their natural understanding evidently know, or at leastwise may know, to be beseeming or unbeseeming, virtuous or vicious, good or evil for them to do.
(I.viii.9)","Book I, Chapter viii"
"","""I deny not but lewd and wicked custom, beginning perhaps at the first amongst few, afterwards spreading into greater multitudes, and so continuing from time to time, may be of force even in plain things to smother the light of natural understanding; because men will not bend their wits to examine whether things wherewith they have been accustomed be good or evil.""",3445,"",Reading,19781,2012-05-16 19:30:47 UTC,2012-05-16 19:30:47 UTC,,"","If then it be here demanded, by what means it should come to pass (the greatest part of the Law moral being so easy for all men to know) that so many thousands of men notwithstanding have been ignorant even of principal moral duties, not imagining the breach of them to be sin: I deny not but lewd and wicked custom, beginning perhaps at the first amongst few, afterwards spreading into greater multitudes, and so continuing from time to time, may be of force even in plain things to smother the light of natural understanding; because men will not bend their wits to examine whether things wherewith they have been accustomed be good or evil. For example's sake, that grosser kind of heathenish idolatry, whereby they worshipped the very works of their own hands, was an absurdity to reason so palpable, that the Prophet David comparing idols and idolaters together maketh almost no odds between them, but the one in a manner as much without wit and sense as the other; ""They that make them are like unto them, and so are all that trust in them."" That wherein an idolater doth seem so absurd and foolish is by the Wise Man thus exprest, ""He is not ashamed to speak unto that which hath no life, he calleth on him that is weak for health, he prayeth for life unto him which is dead, of him which hath no experience he requireth help, for his journey he sueth to him which is not able to go, for gain and work and success in his affairs he seeketh furtherance of him that hath no manner of power."" The cause of which senseless stupidity is afterwards imputed to custom. ""When a father mourned grievously for his son that was taken away suddenly, he made an image for him that was once dead, whom now he worshippeth as a god, ordaining to his servants ceremonies and sacrifices. Thus by process of time this wicked custom prevailed, and was kept as a law;"" the authority of rulers, the ambition of craftsmen, and such like means thrusting forward the ignorant, and increasing their superstition.
(I.viii.11)","Book I, Chapter viii"