work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3995,"",Reading Trotter in ECCO,2005-03-23 00:00:00 UTC,"I do not understand (says he) how the Soul if she be at any time utterly without Thoughts, what it is that produces the first Thought again, at the end of that unthinking Interval. And what then? Must we therefore conclude it cannot be done? If that be a good Argument, we must deny the most common and visible Operations in Nature. Do you understand how your Soul thinks at all? How it passes from one Thought to another? How it preserves its Treasure of Ideas, to produce them at pleasure [on Co... ]ons? And recollects those it had [...] time Reflected on? How it moves [y... body] or is affected by it? These are Operations which I suppose you are not to [Sc..p..c.l] to doubt of, nor yet pretend to understand how they are done: And since we are certain that the Soul is affected with all the [...] Changes of the Body, that it is Sick and in pain, and unable to perform [....] according as the Body is disorder'd, since we so sensibly perceive ti to become Drowsy when the Body is so; so many degrees abated of its Action, even to very near not thinking at all, from that intenseness and vigour of Thought it had, and recovers when the Body is refreshed with Sleep; whatever is the Cause of these Effects, whether some immediate Connexion between them, or an Arbitrary Law of their Union, where is the difficulty to conceive that the same Cause which lulls it almost, shou'd lay it quite to rest and awaken it again with the Body?
(pp. 31-2)",,10372,"•Trotter respond to Burnet.
•Crappy scan of the microfilm makes some of this unlegible. REVISIT, find better copy to work with.","""Do you understand how your Soul ... preserves its Treasure of Ideas, to produce them at pleasure""?","",2010-05-18 17:22:47 UTC,""
3995,"",Reading Trotter in ECCO,2005-03-23 00:00:00 UTC,"But upon this Supposition (says the Remarker) that all our Thoughts perish in sound Sleep, we seem to have a new Soul every Morning. That's a pretty Conceit indeed, but how does this seem? Thus as he explains himself; If a Body cease to move, and come to a perfect Rest, the motion it had cannot be restored, but a new Motion may be produc'd. If all Cogitation be extinct, all our Ideas are extinct, so far as they are Cogitations, and seated in the Soul. So we must have them new imprest, we are, as it were, new Born, and begin the World again. The force of which Argument lies thus, Cogitation in the Soul answering to Motion in Body, as the same Motion cannot be restor'd, but a new Motion may be produc'd; so the same Cogitations cannot be restor'd, but new Cogitations must be produc'd. Ergo, we seem to have a new Soul every Morning. This may be a good Consequence, when the Remarker has proved that every new Motion makes, or seems to make a new Body: In the mean time, all I can infer from this Parallel, is, That my Thoughts to Day, are not the same numerical Thoughts I had Yesterday, which, I believe, no body supposes they are, tho' they did not suspect they had a new Soul with every new Thought.
(p. 32)",,10373,•Trotter respond to Burnet. The Burnet passage cited is also in the database. I have not doubled the metaphor entries. INTEREST.
•Crappy scan of the microfilm makes some of this unlegible.,"""The force of which Argument lies thus, Cogitation in the Soul answering to Motion in Body, as the same Motion cannot be restor'd, but a new Motion may be produc'd; so the same Cogitations cannot be restor'd, but new Cogitations must be produc'd.""","",2010-05-18 17:24:52 UTC,""
4034,Innate Ideas,Searching in ECCO,2006-10-09 00:00:00 UTC,"Now we all know that Adam was created with the Natural Ideas and Knowledge of Things, and had all his Knowledge from within, not from without: he knew what every thing was at the first sight, and what its Natural Powers and Properties were; which could not be from External Impressions, in which way at best nothing can be known without long Observation, and many Experiments, and a Train of Reasonings; and therefore must be from Connate or Inbred Ideas, which were then bright and sparkling in his Mind. He could Speak as soon as he was made; and if he had an Inbred Natural Knowledge of Words, he must have an Inbred Knowledge of Things, which are signified by Words. For a Mind must conceive and have formed Notions and Ideas of Things, before it can Speak.
(p. 128)",,10443,"","Adam ""knew what every thing was at the first sight, and what its Natural Powers and Properties were; which could not be from External Impressions, in which way at best nothing can be known without long Observation, and many Experiments, and a Train of Reasonings; and therefore must be from Connate or Inbred Ideas, which were then bright and sparkling in his Mind.""","",2009-09-14 19:34:59 UTC,""
4035,"",Searching in ECCO,2006-10-09 00:00:00 UTC,"Wherefore consecrate the first Fruits of Reason to God; you can't begin the Practice of Piety too soon, but may be too late; Nature untainted with Vice may be wrought with ease into any Form, and cast in any Mould. It's a kind of tabula rasa, a Blank, that almost with the same Facility receives the Characters of Angel, and of Devil; but when once it's stained with Sin, when it's by-assed by ill Habits, and worse Principles, you will find it stubborn and rebellious. Be not then so foolish as to prefer Danger before Security, and to turn Pleasure into Toil. [end page 70] Take Occasion by Fore-top, it quickly passes, and selfdom returns.
(pp. 69-70)",,10448,•I've included twice: Fruit and Mold,"""Wherefore consecrate the first Fruits of Reason to God; you can't begin the Practice of Piety too soon, but may be too late; Nature untainted with Vice may be wrought with ease into any Form, and cast in any Mould""","",2009-09-14 19:34:59 UTC,VIII
4035,Blank Slate,Searching in ECCO,2006-10-09 00:00:00 UTC,"Wherefore consecrate the first Fruits of Reason to God; you can't begin the Practice of Piety too soon, but may be too late; Nature untainted with Vice may be wrought with ease into any Form, and cast in any Mould. It's a kind of tabula rasa, a Blank, that almost with the same Facility receives the Characters of Angel, and of Devil; but when once it's stained with Sin, when it's by-assed by ill Habits, and worse Principles, you will find it stubborn and rebellious. Be not then so foolish as to prefer Danger before Security, and to turn Pleasure into Toil. [end page 70] Take Occasion by Fore-top, it quickly passes, and selfdom returns.
(pp. 69-70)",,10450,"•I've included twice: Tabula Rasa, Blank, Characters","""It's a kind of tabula rasa, a Blank, that almost with the same Facility receives the Characters of Angel, and of Devil; but when once it's stained with Sin, when it's by-assed by ill Habits, and worse Principles, you will find it stubborn and rebellious.""",Writing,2009-09-14 19:34:59 UTC,VIII
6957,"",Reading,2011-06-21 21:43:27 UTC,"Secondly, I shall now in the next place shew more particularly, in what respects the Son of God by his Doctrine, may be said to make us free. And that in these two respects.
I. As it frees us from the bondage of Ignorance, and Error, and Prejudice.
II. From the slavery of our Lusts and Passions.
I. It frees us from the bondage of Ignorance, and Error, and Prejudice, which is a more inveterate and obstinate error. And this is a great bondage to the mind of man, to live in ignorance of those things which are useful for us to know; to be mistaken about those matters which are of great moment and concernment to us to be rightly informed in: Ignorance is the confinement of our understandings, as Knowledge and right Apprehensions of things are a kind of liberty and enlargement to the mind of man. Under this slavery the world groaned, and were bound in these chains of darkness for many years, till the light of the glorious Gospel broke in upon the World, and our blessed Saviour, who is Truth, came to set us free.
(p. 616)",,18755,"","""And this is a great bondage to the mind of man, to live in ignorance of those things which are useful for us to know; to be mistaken about those matters which are of great moment and concernment to us to be rightly informed in: Ignorance is the confinement of our understandings, as Knowledge and right Apprehensions of things are a kind of liberty and enlargement to the mind of man.""",Fetters,2011-09-27 03:09:43 UTC,""
6957,"",Reading,2011-06-21 21:50:42 UTC,"II. Freedom from the slavery of our passions and lusts, from the tyranny of vicious habits and practices. And this, which is the saddest and worst kind of bondage, the Doctrine of the Gospel is a most proper and powerful means to free us from; and this is that which I suppose is principally intended by our Saviour. For when the Jews told him that they did not stand in need of any liberty, that they were Abraham's seed, and were never in bondage to any, our Saviour declares what kind of bondage and slavery he meant; He that committeth sin, is the servant of sin. Wickedness and vice is the bondage of the will, which is the proper seat of liberty: and therefore there is no such slave in the world, as a man that is subject to his lusts; that is under the tyranny of strong and unruly passions, of vicious inclinations and habits. This man is a slave to many Masters, who are very imperious and exacting; and the more he yieldeth to them, with the greater tyranny and rigour they will use him. One passion hurries a man one way, and another drives him fiercely another; one lust commands him upon such a service, and another calls him off to another work so that a man under the command and authority of his lusts and passions, is like the Centurion's Servants, when they say to him come, he must come, and when they say go, he must go; when they say do this, he must do it; because he is in subjection to them.
(pp. 617-8)",,18759,"","""Wickedness and vice is the bondage of the will, which is the proper seat of liberty: and therefore there is no such slave in the world, as a man that is subject to his lusts; that is under the tyranny of strong and unruly passions, of vicious inclinations and habits.""",Fetters,2011-06-21 21:50:42 UTC,""
7124,"",Searching in Google Books,2011-10-28 19:07:24 UTC,"But before I come to speak to these Two particulars, I shall take notice of the description which the Apostle here makes, of the change from a state of Sin and Vice to a state of Holiness and Virtue. But now being made free from sin, and become the servants of God; intimating that the state of Sin is a state of Servitude and Slavery, from which Repentence and the change which is thereby made does set us free; But now being made free from sin. And so our Saviour tells us, that whosoever committeth sin is the Servant of sin; and this is the vilest and hardest Slavery in the World, because it is the Servitude of the Soul, the best and noblest part of our selves; 'tis the subjection of our Reason, which ought to rule and bear Sway over the inferiour Faculties, to our sensual Appetites and brutish Passions; which is as uncomely a sight, as to see Beggars ride on Horse-back, and Princes walk on foot. And as Inferiour Persons, when they are advanced to Power, are strangely Insolent and Tyrannical towards those that are subject to them; so the Lusts and Passions of men, when they once get the Command of them, are the most domineering Tyrants in the World; and there is no such Slave as a Man that is subject to his Appetite and Lust, that is under the Power of irregular Passions and vicious Inclinations, which transport and hurry him to the vilest and most unreasonable things. For a wicked Man is a Slave to as many Masters as he hath Passions and Vices; and they are very imperious and exacting, and the more he yields to them, the more they grow upon him, and exercise the greater Tyranny over him: and being subject to so many Masters, the poor Slave is continually divided and distracted between their contrary Commands and Impositions; one Passion hurries him one way, and another as violently drives him another; one Lust commands him upon such a Service, and another it may be at the same time calls him to another Work. His Pride and Ambition bids him spend and lay it out, whilst his Covetousness holds his Hand fast closed; so that he knows not many times how to dispose of himself or what to do, he must displease some of his Masters, and what Inclination soever he contradicts, he certainly displeaseth himself.
(II, pp. 52-3; cf. 227-9 in 1700 ed.)",,19306,"","""And so our Saviour tells us, that 'whosoever committeth sin is the Servant of sin'; and this is the vilest and hardest Slavery in the World, because it is the Servitude of the Soul, the best and noblest part of our selves; 'tis the subjection of our Reason, which ought to rule and bear Sway over the inferiour Faculties, to our sensual Appetites and brutish Passions; which is as uncomely a sight, as to see Beggars ride on Horse-back, and Princes walk on foot.""",Fetters,2014-01-22 16:24:04 UTC,""
7540,"",C-H Lion,2013-07-11 18:54:45 UTC,"'Tis very plain that it is the Apprehension of Danger which causes that emotion in us which we call Terrour, and it signifies nothing at all to the purpose whether the Danger is real or imaginary; and 'tis as plain too, that the Soul never takes the Alarm from any thing so soon as it does from the Senses, especially those two noble ones of the Eye and the Ear, by reason of the strict affinity which they have with the Imagination; and the Evil always seems to be very near, when those two Senses give notice of it; and the nearer the Evil is the greater still is the Terror. But now let us see how those two Poets, did by Virtue of their Ideas, bring even absent, Terrible Objects, within the reach of those two noble Senses. First then to bring an absent Terrible Object before our Sight, they drew an Image or Picture of it; but to draw an Image or Picture of a Terrible Object, so as to surprise and astonish the Soul by the Eye, they never fail'd to draw it in violent Action or Motion; and in Order to that they made choice of Words and Numbers, which might best express the violence of that Action or Motion. For an absent Object can never be set before the Eye in a true Light, unless it is shewn in violent Action or Motion. Because unless it is shewn so, the Soul has leisure to reflect upon the Deceit. But violent Motion can never be conceived without a violent agitation of Spirit, and that sudden agitation surprises the Soul and gives it less time to Reflect; and at the same time causes the Impressions that the Objects make to be so Deep, and their traces to be so profound, that it makes them in a manner as present to us as if they were really before us. For the Spirits being set in a violent emotion, and the Imagination being fir'd by that agitation; and the Brain being deeply penetrated by those Impressions, the very Objects themselves are set as it were before us, and consequently we are sensible of the same Passion that we should feel from the things themselves. For the warmer the Imagination is, the less able we are to Reflect, and consequently the things are the more present to us of which we draw the Images; and therefore when the Imagination is so inflam'd as to render the Soul utterly incapable of reflecting there is no difference between the Images and the things themselves; as we may see for example by Men in Raging Feavours. But those two great Poets were not satisfied with setting absent Objects before our Eyes, by shewing them in violent motion; but if their motion occasion'd any Extraordinary Sounds that were terrifying; they so contriv'd their Numbers and Expressions, as that they might be sure to ring those sounds in the very Ears of their Readers.
(pp. 90-3)",,21663,"","""For the warmer the Imagination is, the less able we are to Reflect, and consequently the things are the more present to us of which we draw the Images; and therefore when the Imagination is so inflam'd as to render the Soul utterly incapable of reflecting there is no difference between the Images and the things themselves; as we may see for example by Men in Raging Feavours.""","",2013-07-11 18:54:45 UTC,""
7872,"",Reading,2014-04-25 03:38:09 UTC,"Now what is it that strikes a judicious Tast? Not that to be sure which injures the absent, or provokes the Company, which poisons the Mind under pretence of entertaining it, proceeding from or giving Countenance to false Ideas, to dangerous and immoral Principles. Wit indeed is distinct from Judgment but it is not contrary to it; 'tis rather its Handmaid, serving to awaken and fix the Attention, that so we may Judge rightly. Whatever Charms, does so because of its Regularity and Proportion; otherwise, tho' it is extraordinary and out of the way, it will only be star'd on like a Monster, but can never be lik'd. And tho' a thought is ever so fine and new, ever so well exprest, if it suits not with decorum and good Manners, it is not just and fit, and therefore offends our Reason, and consequently has no Charms, nor should afford us any entertainment.
(p. 20)",,23798,"","""Now what is it that strikes a judicious Tast? Not that to be sure which injures the absent, or provokes the Company, which poisons the Mind under pretence of entertaining it, proceeding from or giving Countenance to false Ideas, to dangerous and immoral Principles.""","",2014-04-25 03:38:09 UTC,""