work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
7223,"",Searching in Google Books,2012-04-18 16:28:03 UTC,"CONSIDER first, that the gold, frankincense, and myrrh, offered by the wisemen to our new-born Saviour, mystically denote other offerings, which we also ought daily to make to him. In the first place, we must offer him the tribute of our gold, as to our true King; that is, we must daily present him with our souls, stampt with his own image, and burnished with divine love. This is the gold, this is the tribute our Sovereign expects from us. When the Jews asked him concerning their giving tribute to Cæsar, he called for their coin, in which they had the image of Cæsar; and inferred from thence, that they were to render to Cæsar the things that were Cæsar's, (Matt. xxii.) that is, to give him what was stampt with his image. Our souls are stampt with God's own image, to this very end, that we should give them in tribute to him, by perfect love: render then to God the things that are God's; by daily offering your whole souls up to him, by fervent acts of love; and you shall have given him your gold.
(14)",,19696,"","""In the first place, we must offer him the tribute of our gold, as to our true King; that is, we must daily present him with our souls, stampt with his own image, and burnished with divine love.""",Impressions and Metal,2012-04-18 16:28:03 UTC,Meditation for January 9th
7223,"",Searching in Google Books,2012-04-18 16:29:37 UTC,"CONSIDER first, that the gold, frankincense, and myrrh, offered by the wisemen to our new-born Saviour, mystically denote other offerings, which we also ought daily to make to him. In the first place, we must offer him the tribute of our gold, as to our true King; that is, we must daily present him with our souls, stampt with his own image, and burnished with divine love. This is the gold, this is the tribute our Sovereign expects from us. When the Jews asked him concerning their giving tribute to Cæsar, he called for their coin, in which they had the image of Cæsar; and inferred from thence, that they were to render to Cæsar the things that were Cæsar's, (Matt. xxii.) that is, to give him what was stampt with his image. Our souls are stampt with God's own image, to this very end, that we should give them in tribute to him, by perfect love: render then to God the things that are God's; by daily offering your whole souls up to him, by fervent acts of love; and you shall have given him your gold.
(14)",,19697,"","""Our souls are stampt with God's own image, to this very end, that we should give them in tribute to him, by perfect love: 'render then to God the things that are God's'; by daily offering your whole souls up to him, by fervent acts of love; and you shall have given him your gold.""","Coinage, Impressions, Metal",2012-04-18 16:29:37 UTC,Meditation for January 9th
7370,"",Reading,2013-04-02 02:43:26 UTC,"36. Thus much concerning your Method of Proving by Explicating; or rather, of substituting Explications in the place of Proofs. As for the other part of your Method, which is, your putting Learners to Meditate long and seriously, upon what you have propos'd to them, I lik'd that as ill as I did that of Explicating: And, my Reason is, because, unless Men take Principles along with them, to guide their Thoughts right, and keep an Attentive Eye to them, while they thus Meditate; 'tis to be fear'd, their long Meditating will, by its frequent Dints, so imprint and fix what you have told them, in their Brain; and, at length, make it sink so deep into their Minds, that, whether it be Right or Wrong, it will stick there, as daily Experience shews us; Custom, a Second Nature, having a very powerful Ascendent over the Understanding, to imbue us with False Impressions, by the oft-reiterated Thinking upon any Point that is Disputable; especially, Ingenious Explications (as was shewn lately) too often serving for Reasons, to those who are not well vers'd in True Logick.
(pp. 77-8)",,20088,"","""And, my Reason is, because, unless Men take Principles along with them, to guide their Thoughts right, and keep an Attentive Eye to them, while they thus Meditate; 'tis to be fear'd, their long Meditating will, by its frequent Dints, so imprint and fix what you have told them, in their Brain; and, at length, make it sink so deep into their Minds, that, whether it be Right or Wrong, it will stick there, as daily Experience shews us; Custom, a Second Nature, having a very powerful Ascendent over the Understanding, to imbue us with False Impressions, by the oft-reiterated Thinking upon any Point that is Disputable; especially, Ingenious Explications (as was shewn lately) too often serving for Reasons, to those who are not well vers'd in True Logick.""","",2013-04-02 02:43:26 UTC,""
7370,"",Reading,2013-04-02 02:46:44 UTC,"43 First then, 'tis so certainly known, that Similitudes do not use quadrare per omnia, or, (as they say,) run on four Feet, that it is grown Proverbial; which lays a great prejudice upon that Way in common. 2. Similitudes drawn from Material Things, to Immaterial, are particularly liable to this Defect. They may, indeed, oft times, serve to illustrate some Truth, as fit Metaphors to sute with our Fancy; but then they presuppose the Truth, which they are to illustrate, to be known some other Way. Whence, unless this be done first, all they can do is to explicate we know not what, which destroys the nature of an Explication; for, Explications are not intended to put the Truth of the Point, but suppose it. 3. All the Actions of our Soul are, or ought to be Rational; and have a Dependence on one another, by the way of Reason gathering Subsequent Truths from those which preceded. Now, I think, 'tis impossible to be contested by any Man who has read Cartesius's Meditations, but that his Discourses which anteceded his finding out this First Principle of his, are reducible to this Enthymem; [For these and these Reasons, there can no Certainty be had, as to Speculative Knowledges, by any Information had from Outward Objects affecting the Senses; therefore, it ought to be sought for in some Interiour Act of our Mind, which is most Comprehensive and Peculiar to it,] which he concieved was Cogitation; and thence he laid this First Principle: [Cogito ergo sum] Which being so, it follows necessarily, that the Laying this for his First Principle, depended on the Goodness of the Reasons he had, why our Senses were not to be trusted, nor could give us our First Notions; whence, by reflecting on their Metaphysical Verity, we might have those Self-evident, and First Truths, of ours. This, I say, was evidently the Tenour of his Discourse; because, did not those Reasons of his, against the Sufficiency of our Senses to give us this Information, conclude; but that, notwithstanding all those Reasons could prove, the Senses might still imprint on our Mind those First Notions, his Consequent would not have follow'd: Nor, could he have had any Ground for recurring to the Interiour Act of Cogitation, for his First Principle, in regard it had been given to his Hand by means of the Senses, as was now declar'd. 4. It being then evident, that the Substance of those antecedent Discourses was summ'd up in the Enthymem now mention'd, 'tis manifest, that this Explication of yours falters in the main Particular, in which it ought to sute, and resemble. For, in case those Impressions on our Mind could have been made by means of the Senses, as aforesaid; then those Impressions, or Notions, being the Immediate Foundation, on which is built all our Knowledge, could not be call'd, or resembl'd to Rubbish; nor compar'd to a Hole, to lay the Foundation; for, the Holes were already made in those Inlets, our Senses; which were Pervious to the Effluviums affecting the Seat of Knowledge; and thence, the Soul. So that your Similitude is, in effect, the Begging the whole Question; and can have no Force at all, but by our Granting it; which, I see plainly, we shall never have Reason to do. Rather, unless this Petitio Principii (which is tacitly involv'd in this Parallel) be yielded by us, or prov'd by you, it makes against your selves. For, by Denying all such certain Information from the Senses, you will be found, not to remove the Rubbish, in order to lay the Foundation; but, to stop up the Way to the laying any; and, to damm up all the Holes, by which the Materials could come into our Minds, where only such a Foundation could have been laid. At least, you see, your Explication amounts to nothing; and, that your Similitude is lame in all its Legs, and has not one Sure Foot to stand on. Which will, I hope, sufficiently inform others, that this Way of Explicating, so mightily affected by Cartesius, and his Followers, is utterly Insignificant. I shall hope too, that this Paper will light into the hands of some Readers, who are so Intelligent, as to discern, that this Explicative Way is taken up, to avoid the Way of Rigorous Proof; which is so Unfriendly to a Doctrine that wants Principles.
(pp. 94-8)",,20090,"","""This, I say, was evidently the Tenour of his Discourse; because, did not those Reasons of his, against the Sufficiency of our Senses to give us this Information, conclude; but that, notwithstanding all those Reasons could prove, the Senses might still imprint on our Mind those First Notions, his Consequent would not have follow'd.""","",2013-04-02 02:46:44 UTC,""
7370,"",Reading,2013-04-02 02:50:10 UTC,"43 First then, 'tis so certainly known, that Similitudes do not use quadrare per omnia, or, (as they say,) run on four Feet, that it is grown Proverbial; which lays a great prejudice upon that Way in common. 2. Similitudes drawn from Material Things, to Immaterial, are particularly liable to this Defect. They may, indeed, oft times, serve to illustrate some Truth, as fit Metaphors to sute with our Fancy; but then they presuppose the Truth, which they are to illustrate, to be known some other Way. Whence, unless this be done first, all they can do is to explicate we know not what, which destroys the nature of an Explication; for, Explications are not intended to put the Truth of the Point, but suppose it. 3. All the Actions of our Soul are, or ought to be Rational; and have a Dependence on one another, by the way of Reason gathering Subsequent Truths from those which preceded. Now, I think, 'tis impossible to be contested by any Man who has read Cartesius's Meditations, but that his Discourses which anteceded his finding out this First Principle of his, are reducible to this Enthymem; [For these and these Reasons, there can no Certainty be had, as to Speculative Knowledges, by any Information had from Outward Objects affecting the Senses; therefore, it ought to be sought for in some Interiour Act of our Mind, which is most Comprehensive and Peculiar to it,] which he concieved was Cogitation; and thence he laid this First Principle: [Cogito ergo sum] Which being so, it follows necessarily, that the Laying this for his First Principle, depended on the Goodness of the Reasons he had, why our Senses were not to be trusted, nor could give us our First Notions; whence, by reflecting on their Metaphysical Verity, we might have those Self-evident, and First Truths, of ours. This, I say, was evidently the Tenour of his Discourse; because, did not those Reasons of his, against the Sufficiency of our Senses to give us this Information, conclude; but that, notwithstanding all those Reasons could prove, the Senses might still imprint on our Mind those First Notions, his Consequent would not have follow'd: Nor, could he have had any Ground for recurring to the Interiour Act of Cogitation, for his First Principle, in regard it had been given to his Hand by means of the Senses, as was now declar'd. 4. It being then evident, that the Substance of those antecedent Discourses was summ'd up in the Enthymem now mention'd, 'tis manifest, that this Explication of yours falters in the main Particular, in which it ought to sute, and resemble. For, in case those Impressions on our Mind could have been made by means of the Senses, as aforesaid; then those Impressions, or Notions, being the Immediate Foundation, on which is built all our Knowledge, could not be call'd, or resembl'd to Rubbish; nor compar'd to a Hole, to lay the Foundation; for, the Holes were already made in those Inlets, our Senses; which were Pervious to the Effluviums affecting the Seat of Knowledge; and thence, the Soul. So that your Similitude is, in effect, the Begging the whole Question; and can have no Force at all, but by our Granting it; which, I see plainly, we shall never have Reason to do. Rather, unless this Petitio Principii (which is tacitly involv'd in this Parallel) be yielded by us, or prov'd by you, it makes against your selves. For, by Denying all such certain Information from the Senses, you will be found, not to remove the Rubbish, in order to lay the Foundation; but, to stop up the Way to the laying any; and, to damm up all the Holes, by which the Materials could come into our Minds, where only such a Foundation could have been laid. At least, you see, your Explication amounts to nothing; and, that your Similitude is lame in all its Legs, and has not one Sure Foot to stand on. Which will, I hope, sufficiently inform others, that this Way of Explicating, so mightily affected by Cartesius, and his Followers, is utterly Insignificant. I shall hope too, that this Paper will light into the hands of some Readers, who are so Intelligent, as to discern, that this Explicative Way is taken up, to avoid the Way of Rigorous Proof; which is so Unfriendly to a Doctrine that wants Principles.
(pp. 94-8)",,20091,INTEREST. REVISIT. META-METAPHORICAL.,"""For, in case those Impressions on our Mind could have been made by means of the Senses, as aforesaid; then those Impressions, or Notions, being the Immediate Foundation, on which is built all our Knowledge, could not be call'd, or resembl'd to Rubbish; nor compar'd to a Hole, to lay the Foundation; for, the Holes were already made in those Inlets, our Senses; which were Pervious to the Effluviums affecting the Seat of Knowledge; and thence, the Soul.""",Throne,2013-04-02 02:50:10 UTC,""
7508,"",Reading in Google Books,2013-07-08 17:14:58 UTC,"I can't return from so agreeable an entertainment as yours in the country without acknowledging it. I thank you heartily for the new idea of life you there gave me; it will remain long with me, for it is very strongly impressed upon my imagination. I repeat the memory of it often, and shall value that faculty of the mind now more than ever, for the power it gives me of being entertained in your villa, when absent from it. As you are possessed of all the pleasures of the country, and as I think of a right mind, what can I wish you but health to enjoy them? This I so heartily do, that I should be even glad to hear your good old mother might lose all her present pleasures in her unwearied care of you, by your better health convincing her it is unnecessary.
(From Mr. Digby, Aug. 14, 1723, L140, pp. 192-3)",,21519,"","""I thank you heartily for the new idea of life you there gave me; it will remain long with me, for it is very strongly impressed upon my imagination.""",Impressions,2013-07-08 17:14:58 UTC,Letter CXI
7508,"",Reading in Google Books,2013-07-08 17:17:19 UTC,"When I come to you, 'tis in order to be with you only: A President of the council, or a star and garter will make no more impression upon my mind, at such a time, than the hearing of a bagpipe, or the sight of a poppet-show. I have said to Greatness sometime ago — Tuas tibi res babetoy egomet curabo meas. The Time is not far off when we shall all be upon the level: and I am resolv'd for my part to anticipate that time, and be upon the level with them now: for he is so, that neither seeks nor wants them. Let them have more Virtue and less Pride: and then I'll court them as much as any body: but till they resolve to distinguish themselves some way else than by their outward Trappings, I am determined (and I think I have a right) to be as proud as they are: tho' I trust in God, my pride is neither of so odious a nature as theirs, nor of so mischievous a consequence.
(From the Bishop of Rochester, April 6, 1722, L137, p. 245)",,21521,"Google's OCR corrects misspelling of ""semetime""
","""A President of the council, or a star and garter will make no more impression upon my mind, at such a time, than the hearing of a bagpipe, or the sight of a poppet-show.""",Impressions,2013-07-08 17:17:19 UTC,"Letter CXXXVII
"
7626,"",Searching in ECCO-TCP,2013-11-10 19:10:47 UTC,"The same Author, in the same Book, writes more of the said Contest as follows.* Superstition, and Despair of Eternal Salvation are wont to imprint on the sensitive Soul, the Blood and Body, in a manner the like affects of Melancholy, as Love and Jealousie, tho' some way after a different manner of affecting; for in the former, the Object whose getting or loss is in danger, is wholly Immateral, and its design being first conceiv'd by the Rational Soul, is Imprinted on the Corporeal; in the prosecution of which, if this readily obeys, then no Perturbation of a Man's Mind arises; but if the Corporeal Soul withstanding, as it often happens, the Rational still insists with Admonitions and Threats, presently the other growing hot, moves the Blood and Spirits after a disorderly manner, opposes Corporeal Goods and Pleasures, to the Spiritual presented by the Understanding, and endeavours to draw the Man to her side; and as thus there is a continual struggle betwixt the two Souls, and sometimes the Will is Superior, sometimes the sensitive Appetite prevails; at length a Court of Conscience is erected by the Mind, where all particular Acts are scrupulously examined, by reason of these frequent Variances of the Souls, the Animal Spirits, as being too much, and in a manner perpetually exercised, and being commanded here and there contrary ways, and almost distracted, fall somewhat at length from their Vigour, and Natural Disposition, and at last being rendred fixt and melancholick, as they are detained from their wonted Expansion, they frame out of Course, and unusal traces in the Brain, and so cause a Delirium, with an excess of Fear and Sadness. In those kinds of affects, the Corporeal Soul being carryed away, as it were by Violence, both Divorces it self from the Body, and being modified according to the Character of the Idea imprinted, is wont to take a New Species, either Angelical, or Diabolical; mean while the Understanding, inasmuch as the Imagination suggests to it only discorderly and monstrous Notions, is wholly perverted from the use of the right Reason.
(X, pp. 319-20)
*. Dissert. 2. c. d' Melanc.",,23161,"","""Superstition, and Despair of Eternal Salvation are wont to imprint on the sensitive Soul, the Blood and Body, in a manner the like affects of Melancholy, as Love and Jealousie, tho' some way after a different manner of affecting; for in the former, the Object whose getting or loss is in danger, is wholly Immateral, and its design being first conceiv'd by the Rational Soul, is Imprinted on the Corporeal; in the prosecution of which, if this readily obeys, then no Perturbation of a Man's Mind arises.""",Impressions,2013-11-10 19:16:10 UTC,""
7626,"",ECCO-TCP,2013-11-10 19:15:42 UTC,"The same Author, in the same Book, writes more of the said Contest as follows.* Superstition, and Despair of Eternal Salvation are wont to imprint on the sensitive Soul, the Blood and Body, in a manner the like affects of Melancholy, as Love and Jealousie, tho' some way after a different manner of affecting; for in the former, the Object whose getting or loss is in danger, is wholly Immateral, and its design being first conceiv'd by the Rational Soul, is Imprinted on the Corporeal; in the prosecution of which, if this readily obeys, then no Perturbation of a Man's Mind arises; but if the Corporeal Soul withstanding, as it often happens, the Rational still insists with Admonitions and Threats, presently the other growing hot, moves the Blood and Spirits after a disorderly manner, opposes Corporeal Goods and Pleasures, to the Spiritual presented by the Understanding, and endeavours to draw the Man to her side; and as thus there is a continual struggle betwixt the two Souls, and sometimes the Will is Superior, sometimes the sensitive Appetite prevails; at length a Court of Conscience is erected by the Mind, where all particular Acts are scrupulously examined, by reason of these frequent Variances of the Souls, the Animal Spirits, as being too much, and in a manner perpetually exercised, and being commanded here and there contrary ways, and almost distracted, fall somewhat at length from their Vigour, and Natural Disposition, and at last being rendred fixt and melancholick, as they are detained from their wonted Expansion, they frame out of Course, and unusal traces in the Brain, and so cause a Delirium, with an excess of Fear and Sadness. In those kinds of affects, the Corporeal Soul being carryed away, as it were by Violence, both Divorces it self from the Body, and being modified according to the Character of the Idea imprinted, is wont to take a New Species, either Angelical, or Diabolical; mean while the Understanding, inasmuch as the Imagination suggests to it only discorderly and monstrous Notions, is wholly perverted from the use of the right Reason.
(X, pp. 319-20)
*. Dissert. 2. c. d' Melanc.",,23164,"","""In those kinds of affects, the Corporeal Soul being carryed away, as it were by Violence, both Divorces it self from the Body, and being modified according to the Character of the Idea imprinted, is wont to take a New Species, either Angelical, or Diabolical; mean while the Understanding, inasmuch as the Imagination suggests to it only discorderly and monstrous Notions, is wholly perverted from the use of the right Reason.""",Impressions,2013-11-10 19:15:42 UTC,""