text,updated_at,metaphor,created_at,context,theme,reviewed_on,dictionary,comments,provenance,id,work_id
"The lives and deaths of Knights, Lords and Earls,
This little Book unto your Honour tells,
Protection and acceptance if you give,
It shall, as shall your self, for ever live.
Of all the VVonders this vile VVorld includes,
I muse how Flatt'ry such high Favour gains,
How Adulation cunningly deludes
Both high and low from Scepter to the Swain,
But if thou by Flattery could'st obtain,
More than the most that is possess'd by men,
Thou coul'dst not tune thy tongue to falshood strain,
Yet with the best can use both tongue and pen,
Thy secret Learning can both scan and ken,
The hidden things of Nature and of Art,
It's thou hast rais'd me from Oblivions Den,
And made my Muse from obscure Sleep to start;
And to your Honours censure I commit,
The first-born Issue of my worthless Wit,
Fresh-water Souldiers sails in shallow Streams,
And Leith-wynd Captains venture not their lives,
A Brain disturb'd brings furth idle Dreams,
And guilded Sheaths have seldom golden Knives,
And painted Faces none but Fools bewitch,
My Muse is plain, but witty fair and rich:
VVhen thou didst first to Agnanipa float,
VVithout thy knowledge as I surely think,
VVhere Grace and Nature filling up thy Fountain,
My Muse came flowing from Parnassus Mountain,
So long may she flow as it to thee is fit,
The boundless Ocean of a Christian wit:
For VVit, Reason, Grace, Religion, Nature, Zeal,
VVrought altogether in thy working Brain,
And to thy VVork did set this certain Seal,
Pure is the Colour that will take no stain:
My Lord, although I do transgress,
You know that I did never yet profess,
Until this time in print to be a Poet,
And now to exercise my VVit I show it;
View but the Intrals of this little Book,
And you will say that I some pains have took,
Pains mix'd with Pleasure, Pleasure joyn'd with Pain,
Produc'd this Issue of my labouring Brain.
My dear Lord, to you I owe a countless Debt,
VVhich though I ever pay, will ne're be payed.
'Tis not base Coyn, subject to Cankers fret,
If so in time my Debt might be defray'd,
But this my Debt I would have all Men know,
Is Love, the more I pay the more I owe;
VVit, Learning, Honesty, and all good parts,
Hath so possess'd thy Body and thy Mind,
That covetously thou steals away mens Hearts,
Yet 'gainst thy Shaft there's never one repay'd:
My Heart that is my greatest worldlie Pelf,
Shall ever be for thee as for my self;
Thou that in idle adulating words,
Canst never please the humors of these days,
That greatest VVorks with smallest Speech afford,
VVhose wit the Rules of VVisdoms love obeys,
In few words then, I wish that thou may'st be,
As well belov'd of all men as of me.
To Vertue and to Honour once in Rome,
Two stately Temples there erected was,
Where none might into Honours Temple come,
But first through Vertues Temple they must pass;
Which was an Emblem and an Document,
That Men by Vertue must true Honour win;
And how that Honour shall be permanent,
Which only did from Vertue first begin.
Could Envy die if Honour were deceas'd,
She could not live for Honours Envys food,
She lives by sucking of the noble blood,
And scales the lofty top of Fames high Crest,
Base thoughts compacted in the Objects breast,
The meager Monster doth neither harm nor good,
But like the wain, or wax, or ebb, or flood,
She shuns as what her age doth most detaste,
Where Heaven-bred Honour in the noble Mind,
From out the Cavern of the Breast proceeds,
There Hell-born Envy shews her hellish kind,
And Vulture-like upon the Actions feed,
But here's the odds, that Honours-Tree shall grow,
When Envy's rotten Stump shall burn in low.",2009-09-14 19:34:33 UTC,"""The meager Monster doth neither harm nor good, / But like the wain, or wax, or ebb, or flood, / She shuns as what her age doth most detaste, / Where Heaven-bred Honour in the noble Mind, / From out the Cavern of the Breast proceeds""",2006-01-17 00:00:00 UTC,Part Second,"",,"","","Searching ""mind"" and ""cave"" in HDIS (Poetry)",9901,3850
"The lives and deaths of Knights, Lords and Earls,
This little Book unto your Honour tells,
Protection and acceptance if you give,
It shall, as shall your self, for ever live.
Of all the VVonders this vile VVorld includes,
I muse how Flatt'ry such high Favour gains,
How Adulation cunningly deludes
Both high and low from Scepter to the Swain,
But if thou by Flattery could'st obtain,
More than the most that is possess'd by men,
Thou coul'dst not tune thy tongue to falshood strain,
Yet with the best can use both tongue and pen,
Thy secret Learning can both scan and ken,
The hidden things of Nature and of Art,
It's thou hast rais'd me from Oblivions Den,
And made my Muse from obscure Sleep to start;
And to your Honours censure I commit,
The first-born Issue of my worthless Wit,
Fresh-water Souldiers sails in shallow Streams,
And Leith-wynd Captains venture not their lives,
A Brain disturb'd brings furth idle Dreams,
And guilded Sheaths have seldom golden Knives,
And painted Faces none but Fools bewitch,
My Muse is plain, but witty fair and rich:
VVhen thou didst first to Agnanipa float,
VVithout thy knowledge as I surely think,
VVhere Grace and Nature filling up thy Fountain,
My Muse came flowing from Parnassus Mountain,
So long may she flow as it to thee is fit,
The boundless Ocean of a Christian wit:
For VVit, Reason, Grace, Religion, Nature, Zeal,
VVrought altogether in thy working Brain,
And to thy VVork did set this certain Seal,
Pure is the Colour that will take no stain:
My Lord, although I do transgress,
You know that I did never yet profess,
Until this time in print to be a Poet,
And now to exercise my VVit I show it;
View but the Intrals of this little Book,
And you will say that I some pains have took,
Pains mix'd with Pleasure, Pleasure joyn'd with Pain,
Produc'd this Issue of my labouring Brain.
My dear Lord, to you I owe a countless Debt,
VVhich though I ever pay, will ne're be payed.
'Tis not base Coyn, subject to Cankers fret,
If so in time my Debt might be defray'd,
But this my Debt I would have all Men know,
Is Love, the more I pay the more I owe;
VVit, Learning, Honesty, and all good parts,
Hath so possess'd thy Body and thy Mind,
That covetously thou steals away mens Hearts,
Yet 'gainst thy Shaft there's never one repay'd:
My Heart that is my greatest worldlie Pelf,
Shall ever be for thee as for my self;
Thou that in idle adulating words,
Canst never please the humors of these days,
That greatest VVorks with smallest Speech afford,
VVhose wit the Rules of VVisdoms love obeys,
In few words then, I wish that thou may'st be,
As well belov'd of all men as of me.
To Vertue and to Honour once in Rome,
Two stately Temples there erected was,
Where none might into Honours Temple come,
But first through Vertues Temple they must pass;
Which was an Emblem and an Document,
That Men by Vertue must true Honour win;
And how that Honour shall be permanent,
Which only did from Vertue first begin.
Could Envy die if Honour were deceas'd,
She could not live for Honours Envys food,
She lives by sucking of the noble blood,
And scales the lofty top of Fames high Crest,
Base thoughts compacted in the Objects breast,
The meager Monster doth neither harm nor good,
But like the wain, or wax, or ebb, or flood,
She shuns as what her age doth most detaste,
Where Heaven-bred Honour in the noble Mind,
From out the Cavern of the Breast proceeds,
There Hell-born Envy shews her hellish kind,
And Vulture-like upon the Actions feed,
But here's the odds, that Honours-Tree shall grow,
When Envy's rotten Stump shall burn in low.",2009-09-14 19:34:34 UTC,"""From out the Cavern of the Breast proceeds [...] Hell-born Envy shews her hellish kind, / And Vulture-like upon the Actions feed""",2006-01-17 00:00:00 UTC,Part Second,"",,"",I've included twice: Cave and Vulture,"Searching ""mind"" and ""cave in HDIS (Poetry); found again ""breast"" ",9903,3850
"The Third Head in this Article, is that which is negatively expressed, That God is without Body, Parts, or Passions. In general, all these are so plainly contrary to the Ideas of Infinite Perfection, and they appear so evidently to be Imperfections, that this part of the Article will need little Explanation. We do plainly perceive that our Bodies are clogs to our Minds: And all the use that even the purest sort of Body in an Estate conceived to be glorified, can be of to a Mind, is to be an Instrument of local Motion, or to be a repository of Ideas for Memory and Imagination: But God, who is every where, and is one pure and simple Act, can have no such use for a Body. A Mind dwelling in a Body, is in many respects superior to it; yet in some [end page 54] respects is under it. We who feel how an Act of our Mind can so direct the Motions of our Body, that a thought sets our Limbs and Joints a-going, can from thence conceive, how that the whole extent of Matter, should receive such Motions as the Acts of the Supreme Mind give it: But yet not as a Body united to it, or that the Deity either needs such a Body, or can receive any trouble from it. Thus far the apprehension of the thing is very plainly made out to us. Our thoughts put some parts of our Body in a present Motion, when the Organization is regular, and all the parts are exact; and when there is no Obstruction in those Vessels or Passages through which that heat, and those Spirits do pass that cause the motion. We do in this perceive, that a thought does command matter; but our Minds are limited to our Bodies, and these do not obey them; but as they are in an exact disposition and a fitness to be so moved. Now these are plain Imperfections, but removing them from God, we can from hence apprehend that all the Matter in the Universe, may be so intirely subject to the Divine Mind, that it shall move and be whatsoever, and wheresoever he will have it to be. This is that which all men do agree in.
(pp. 54-5)",2011-08-31 13:38:37 UTC,"""We do plainly perceive that our Bodies are clogs to our Minds: And all the use that even the purest sort of Body in an Estate conceived to be glorified, can be of to a Mind, is to be an Instrument of local Motion, or to be a repository of Ideas for Memory and Imagination.""",2005-07-20 00:00:00 UTC,"","",2011-08-31,Fetters,"","Searching ""mind"" in Ad Fontes's Digital Library of Classic Protestant Texts",10262,3948
"After all, they think, That if a Debate falls to be between the Sovereignty of God, his Acts and his Purposes, and the freedom of Man's will, it is modest and decent rather to make the abatement on Man's part than on God's; but they think there is no need of this. They infer, That besides the outward Enlightening of a Man by Knowledge, there is an inward Enlightening of the Mind, and a secret forcible conviction stampt on it, otherwise what can be meant by the Prayer of St. Paul for the Ephesians, who had already heard the Gospel preached, and were instructed in it; That the eyes of their understanding being enlightened, they might know what was the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what was the exceeding greatness of his power towards them that believed. This seems to be somewhat that is both Internal and Efficacious. Christ compares the Union and Influence that he communicates to Believers, to that Union of a Head with the Members, and of a Root with the Branches; which imports an Internal, a Vital, and an Efficacious Influence. And though the outward means that are offered, may be, and always are rejected, when not accompanied with this overcoming Grace, yet this never returns empty: These outward means coming from God, the resisting of them is said to be Eph. 1. 17, 18, 19. the resisting God, the grieving or quenching his Spirit; and so in that sense we resist the Grace or Favour of God: But we can never withstand him when he intends to overcome us.
(pp. 187)",2011-08-31 13:37:03 UTC,"""They infer, That besides the outward Enlightening of a Man by Knowledge, there is an inward Enlightening of the Mind, and a secret forcible conviction stampt on it.""",2005-07-20 00:00:00 UTC,"","",2011-08-31,Impression,"","Searching ""mind"" in Ad Fontes's Digital Library of Classic Protestant Texts",10269,3948