text,updated_at,metaphor,created_at,context,theme,reviewed_on,dictionary,comments,provenance,id,work_id
"But how then does he Answer the Objection, which he puts against himself, of the many False Religions in the world? It was not the True Light which guided men into them. And if they have no other Light, how came they by them? He says, it was because they did not follow the True Light. But why did they not follow it? How could they help following of it, if they had nothing else to follow? What was it that Resisted It? Or, what could Resist It, if we have no Natural Light or Understanding to Refuse its Dictates? But suppose our No Light or Understanding could shut its eyes, and not follow this light; then it might lose the True Religion: But could no understanding invent another Religion? For that is something Positive; and something must Guide and Direct Men to it. The Absence of Light is Darkness, not a False-light. But an Ignis Fatuus, or Will i'th Wisp, is a Light that leads Men wrong. Men that are in Error follow a Light, but it is Falselight, and they think themselves to be in the Right. Our Understandings have a Natural, which is a Fallible-light; and therefore often leads us wrong. What else is the meaning of Prov. 3. 5. Trust in the Lord with all thine heart, and lean not unto thine own Understanding. It is true, that Understanding and the Natural light of it, was given us by God: And he made it Right and True; but Fallible, else it could never be mistaken. God has placed a Natural light, as a Candle in our Hearts; and His Supernatural light does Influence and Direct it, [Page 262 (135)] when we seek to Him for it, and serve Him according as He has commanded: Solomon says, Prov. xx. 27. The Spirit of man is the Candle of the Lord, searching all the Inward Parts. You will not call the Spirit of Man the Eternal Light, which is GOD. This was the Mistake which drove George Fox to make our Soul aPart of God. without Beginning, and Infinite in it self, &c. as shewn in The Snake, Sect. ii. and to make us even Equal with God, as shewn, Sect. iii. And Mr. Penn, p. 15. of this Book, ( Primit. Christian. ) allows no Natural light to the Understanding, For (says he) Man can no more be a Light to his Mind than he is to his Body: And thence infers, that as the Eye has no Light in it self, so neither the Understanding: He makes our Nature and Minds wholly Dark of themselves, only succeptible of Super-natural light, when sent into our Understanding: And that all the Light we have is thus Supernatural; and only called Natural, because, as he says, It is natural to Man to have a Supernatural-light. I will not take advantage of the Philosophy of this; for, I suppose his meaning to be, that it is Natural to the Understanding to Receive a Light that is infused into it, as for the Eye to see by an Extraneous light; that is, it is an Organ fitted to Receive Light, tho' it has none in it self; as the Understanding to Apprehend, tho' it has no Reason or Light in it self Thus he expresses it, p. 50. All men have Reason, (says he) but all Men are not Reasonable; which must be taken with the same grains of Allowance. For every Man is a Reasonable Creature, that is, the Definition of a Man. But according to His Hypothesis, tho' all men have Reason, yet not Natural. but supernaturally put into their Understanding: And so, tho they have Reason, yet are they not Reasonable, because that Reason is none of their own, only as Gifted, that is, Accidental, but not Natural to them; and so they can no more be called Rational, than a Bag can be called Rich, that has Money in it. For he says, p. 15. That God, is the Light of our Nature, of our minds, and understandings. If it were meant as an Assistant, Guide or Director, to the Light of our Understanding, there were no differance betwixt us: But quite to put out the Natural light of our understandings, and make it but only Passive, that is, succeptible of another light, that is the point on which I would Reason now with Mr. Penn. It is said 1 Cor. 1. 21. That the world by Wisdom knew not God. What Wisdom was this? it could not be a Divine light; and if Man have no Natural light; it must be the Quaker third sort of light, that is, No light at all. But if by Wisdom here, you mean Mens Natural light or Reason, the Text is Plain and Easy.
It is Written, 1 John. 3. 20. If our Heart Condemn us, God is greater than our heart, and knoweth all things. Now, by Heart, here must be meant the Natural light; because, if it means the Light which is God, God is not Greater than Himself. And it is supposed here that the Heart does not Know all Things: Therefore this must be meant of our Natural Conscience, and not of God. And now here is a Natural light, which does Reprove of Evil, which Mr. Penn supposes cannot be shewn, p. 30. Our Saviour says, Luk. xii. 57. Yea, and why even of your selves judge not what is Right? But why of your selves, if we have no Light at all of our selves whereby to Judge?
(p.261-4)
",2009-09-14 19:34:54 UTC,"""For (says he) Man can no more be a Light to his Mind than he is to his Body: And thence infers, that as the Eye has no Light in it self, so neither the Understanding.""",2006-09-11 00:00:00 UTC,"","",,"","•REVISIT. Read the William Penn. Anglican Leslie desires ""to Expostulate a little"" with William Penn ""upon one Part of his Exposition of The Light within, [...] where [...] he will not grant that we have any Natural Light at all, or any other than that Divine Light of the Word, which is God; which he says, some, mistakenly, call Natural Light"" (p. 260)
•I've included twice: Light and Eye",Ad Fontes: Digital Library of Classic Protestant Texts,10331,3953
"But how then does he Answer the Objection, which he puts against himself, of the many False Religions in the world? It was not the True Light which guided men into them. And if they have no other Light, how came they by them? He says, it was because they did not follow the True Light. But why did they not follow it? How could they help following of it, if they had nothing else to follow? What was it that Resisted It? Or, what could Resist It, if we have no Natural Light or Understanding to Refuse its Dictates? But suppose our No Light or Understanding could shut its eyes, and not follow this light; then it might lose the True Religion: But could no understanding invent another Religion? For that is something Positive; and something must Guide and Direct Men to it. The Absence of Light is Darkness, not a False-light. But an Ignis Fatuus, or Will i'th Wisp, is a Light that leads Men wrong. Men that are in Error follow a Light, but it is Falselight, and they think themselves to be in the Right. Our Understandings have a Natural, which is a Fallible-light; and therefore often leads us wrong. What else is the meaning of Prov. 3. 5. Trust in the Lord with all thine heart, and lean not unto thine own Understanding. It is true, that Understanding and the Natural light of it, was given us by God: And he made it Right and True; but Fallible, else it could never be mistaken. God has placed a Natural light, as a Candle in our Hearts; and His Supernatural light does Influence and Direct it, [Page 262 (135)] when we seek to Him for it, and serve Him according as He has commanded: Solomon says, Prov. xx. 27. The Spirit of man is the Candle of the Lord, searching all the Inward Parts. You will not call the Spirit of Man the Eternal Light, which is GOD. This was the Mistake which drove George Fox to make our Soul aPart of God. without Beginning, and Infinite in it self, &c. as shewn in The Snake, Sect. ii. and to make us even Equal with God, as shewn, Sect. iii. And Mr. Penn, p. 15. of this Book, ( Primit. Christian. ) allows no Natural light to the Understanding, For (says he) Man can no more be a Light to his Mind than he is to his Body: And thence infers, that as the Eye has no Light in it self, so neither the Understanding: He makes our Nature and Minds wholly Dark of themselves, only succeptible of Super-natural light, when sent into our Understanding: And that all the Light we have is thus Supernatural; and only called Natural, because, as he says, It is natural to Man to have a Supernatural-light. I will not take advantage of the Philosophy of this; for, I suppose his meaning to be, that it is Natural to the Understanding to Receive a Light that is infused into it, as for the Eye to see by an Extraneous light; that is, it is an Organ fitted to Receive Light, tho' it has none in it self; as the Understanding to Apprehend, tho' it has no Reason or Light in it self Thus he expresses it, p. 50. All men have Reason, (says he) but all Men are not Reasonable; which must be taken with the same grains of Allowance. For every Man is a Reasonable Creature, that is, the Definition of a Man. But according to His Hypothesis, tho' all men have Reason, yet not Natural. but supernaturally put into their Understanding: And so, tho they have Reason, yet are they not Reasonable, because that Reason is none of their own, only as Gifted, that is, Accidental, but not Natural to them; and so they can no more be called Rational, than a Bag can be called Rich, that has Money in it. For he says, p. 15. That God, is the Light of our Nature, of our minds, and understandings. If it were meant as an Assistant, Guide or Director, to the Light of our Understanding, there were no differance betwixt us: But quite to put out the Natural light of our understandings, and make it but only Passive, that is, succeptible of another light, that is the point on which I would Reason now with Mr. Penn. It is said 1 Cor. 1. 21. That the world by Wisdom knew not God. What Wisdom was this? it could not be a Divine light; and if Man have no Natural light; it must be the Quaker third sort of light, that is, No light at all. But if by Wisdom here, you mean Mens Natural light or Reason, the Text is Plain and Easy.
It is Written, 1 John. 3. 20. If our Heart Condemn us, God is greater than our heart, and knoweth all things. Now, by Heart, here must be meant the Natural light; because, if it means the Light which is God, God is not Greater than Himself. And it is supposed here that the Heart does not Know all Things: Therefore this must be meant of our Natural Conscience, and not of God. And now here is a Natural light, which does Reprove of Evil, which Mr. Penn supposes cannot be shewn, p. 30. Our Saviour says, Luk. xii. 57. Yea, and why even of your selves judge not what is Right? But why of your selves, if we have no Light at all of our selves whereby to Judge?
(p.261-4)
",2009-09-14 19:34:54 UTC,""" I will not take advantage of the Philosophy of this; for, I suppose his meaning to be, that it is Natural to the Understanding to Receive a Light that is infused into it, as for the Eye to see by an Extraneous light; that is, it is an Organ fitted to Receive Light, tho' it has none in it self; as the Understanding to Apprehend, tho' it has no Reason or Light in it self.""",2006-09-11 00:00:00 UTC,"",Mind's Eye,,"","•REVISIT. Read the William Penn. Anglican Leslie desires ""to Expostulate a little"" with William Penn ""upon one Part of his Exposition of The Light within, [...] where [...] he will not grant that we have any Natural Light at all, or any other than that Divine Light of the Word, which is God; which he says, some, mistakenly, call Natural Light"" (p. 260)
•I've included twice: Light and Eye",Ad Fontes: Digital Library of Classic Protestant Texts,10334,3953
"It is the observation of a wise man (Sir Will Temple) that solitude and leisure are the greatest advantages that riches can give those who possess them above all other men; and yet these are what rich men least of all make use of. He that is equally fitted for thought and meditation in his closet, or for business and conversation in the world is certainly the best able to serve his country, and can pass with the greatest evenness through all scenes of life. 'Tis thought which governs the world, and all the states in it, and produces whatever is great and glorious in them. Stirring and action is but the handmaid of thought, without [end page 39] which the former can do no good, but may a great deal of harm. Whatever therefore improves the thinking faculty surely ought to be practised. Now, thought is to the mind what motion is to the body; both are equally improved by exercise and impaired by disuse. In order therefore to obtain health and strength of mind it is useful that we employ our thoughts, though it should be even on useless subjects. How much rather ought we then to exercise them on the grounds and certainty of knowledge, the being and attributes of God, and the nature of our own soul. I mean not by this to persuade you that what I have written deserves much heed, but only to shew you that the subjects I have chosen are worth thinking on.
(Vol. VIII, pp. 39-40)",2009-09-14 19:35:07 UTC,"""Now, thought is to the mind what motion is to the body; both are equally improved by exercise and impaired by disuse""",2009-09-14 19:35:07 UTC,"","",2007-05-01,"",See Past Masters collection.,Reading The Works of George Berkeley,10611,4135
(II.38-9),2009-09-14 19:35:08 UTC,"Ideas may be brought ""bare and naked"" into one's view, keeping out"" the names.",2004-01-09 00:00:00 UTC,Introduction,"",2008-12-03,"","•More naked and dress follows in next pages: ""naked, undisguised"" ideas are ""divested"" of thought. Words are the ""dress"" or ""curtain.
• REVISIT and fill in...",Peter Walmsley's The Rhetoric of Berkeley's Philosophy (p. 11),10627,4138
"Every particular finite extension, which may possibly be the object of our thought, is an idea existing only in the mind, and consequently each part thereof must be perceived. If therefore I cannot perceive innumerable parts in any finite extension that I consider, it is certain they are not contained in it: but it is evident, that I cannot distinguish innumerable parts in any particular line, surface, or solid, which I either perceive by sense, or figure to my self in my mind: wherefore I conclude they are not contained in it. Nothing can be plainer to me, than that the extensions I have in view are no other than my own ideas, and it is no less plain, that I cannot resolve any one of my ideas into an infinite number of other ideas, that is, that they are not infinitely divisible. If by finite extension be meant something distinct from a finite idea, I declare I do not know what that is, and so cannot affirm or deny any thing of it. But if the terms extension, parts, and the like, are taken in any sense conceivable, that is, for ideas; then to say a finite quantity or extension consists of parts infinite in number, is so manifest a contradiction, that every one at first sight acknowledges it to be so. And it is impossible it should ever gain the assent of any reasonable creature, who is not brought to it by gentle and slow degrees, as a converted Gentile to the belief of transubstantiation. Ancient and rooted prejudices do often pass into principles: and those propositions which once obtain the force and credit of a principle, are not only themselves, but likewise whatever is deducible from them, thought privileged from all examination. And there is no absurdity so gross, which by this means the mind of man may not be prepared to swallow.
(Part I, §124, p. 98)",2013-06-10 18:24:15 UTC,"""Ancient and rooted prejudices do often pass into principles: and those propositions which once obtain the force and credit of a principle, are not only themselves, but likewise whatever is deducible from them, thought privileged from all examination. And there is no absurdity so gross, which by this means the mind of man may not be prepared to swallow.""",2004-02-18 00:00:00 UTC,"","",,"","•Republished in 1734 in London. Editor uses this second edition.
•The adjective ""rooted"" inflects the proposition. Garden metaphor here too? REVISIT.
",Past Masters,10636,4138
"From what hath been said it will be manifest to any considering person, that it is merely for want of attention and comprehensiveness of mind, that there are any favourers of atheism or the Manichean heresy to be found. Little and unreflecting souls may indeed burlesque the works of Providence, the beauty and order whereof they have not capacity, or will not be at the pains to comprehend. But those who are masters of any justness and extent of thought, and are withal used to reflect, can never sufficiently admire the divine traces of wisdom and goodness that shine throughout the economy of Nature. But what truth is there which shineth so strongly on the mind, that by an aversion of thought, a wilful shutting of the eyes, we may not escape seeing it? Is it therefore to be wondered at, if the generality of men, who are ever intent on business or pleasure, and little used to fix or open the eye of their mind, should not have all that conviction and evidence of the being of God, which might be expected in reasonable creatures?
(Part I, §154, p. 112)
",2013-06-05 14:22:48 UTC,"""Is it therefore to be wondered at, if the generality of men, who are ever intent on business or pleasure, and little used to fix or open the eye of their mind, should not have all that conviction and evidence of the being of God, which might be expected in reasonable creatures?""",2004-02-18 00:00:00 UTC,"",Mind's Eye,,Eye,"•Republished in 1734 in London. Editor uses this second edition.
•Note also, that the light of truth shines on the mind.",Past Masters,10641,4138
"Reflection is the last and greatest Bliss:
When turning backwards with inverted Eyes,
The Soul it self and all its Charms, surveys,
The deep Impressions of Coelestial Grace
And Image of the Godhead: no alloy
Of Flesh, its sprightly Beauties can destroy;
Nor Death nor Fate can snatch the lasting Joy.
Through ev'ry Limb the active Spirit flows;
Diffusing Life and Vigour as it goes,
But is it self unmixt, and free from Dross;
Reflected on its glitt'ring Form it views
All Nature's Works, with eager Steps persues
The Species as they fly, and subtly draws
From single Objects universal Laws:
Thus whilst great Jove the whirling Engine guides,
And o'er the Times and rolling Year presides:
Still, as he turns the rapid Wheels of Chance,
Himself immortal and unchang'd remains,
And when the empty Scene of Nature cloys,
Sinks in the Godhead, and himself enjoys.",2013-06-26 17:25:06 UTC,"""Reflection is the last and greatest Bliss: / When turning backwards with inverted Eyes, / The Soul it self and all its Charms, surveys, / The deep Impressions of Coelestial Grace /
And Image of the Godhead.""",2005-05-17 00:00:00 UTC,"","",,Eye,•Crazy! Eye turned round in its socket.,"Searching in HDIS (Poetry); found again searching ""soul"" and ""impression""",10658,4141
"All Learning to themselves the Church ingross'd,
The Layman's Right of Literature was lost:
God's Word they made peculiar to their Schools,
Learn'd were their Shepherds, but their Flocks were Fool
Who pray'd and paid, and without further thought,
Believ'd in gross whate'er the Pulpit taught.
All humane Sense to holy Craft gave place,
And Reason was a Slave to doubtful Grace.
So blind was Zeal, the People so unwise,
That in their transubstantiate Sacrifice,
They'd trust their erring Guides before their faithful Eyes,
Believe the Euch'rist to be Flesh indeed,
Which their own Senses prov'd to be but Bread.
Sure that Relig'on ne'er could be of Heav'n,
That robs us of that Knowledge God has giv'n.
If Reason must not judge of Faith's true light,
How came our Guides to know the wrong from right,
Or, how their rev'rend Heads distinguish plain,
Betwixt the Bible and the Alchoran.
I doubt, were they of Reason dispossest,
'Twould puzzle 'em to determine which was best.
Reason's the heav'nly Ray that lights the Soul,
And the Faith dark that does its Power controul.
Fools without Thought are in Opinion stiff,
But wise Men on sound Reason ground Belief:
How that they find what for the Soul is good,
As by their Smell and Taste they judge their Food;
For who but each Man's Reason ought to try
'Tis Faith, who must be sav'd or damn'd thereby.
But useful Reason was, alas! deny'd,
And Souls depended on their outward Guide.
Th'eternal Word implicitly they took,
And did not dare to soil the sacred Book;
But, hoping well, took all things on content,
And, to enrich their Priests, kept always Lent;
Gave Sums of value, each to his degree,
For worthless Baubles of Idolatry;
Increas'd their own great Miseries and Wants,
T'adorn with gay Attire their wooden Saints.
When the Church Puppits were t'appear in State,
No Robes could be too rich, no Cost too great;
Each Bigot club'd, that the unharnas'd Shrine,
For sainted Log, might be profusely fine.
The People largely gave, but Heaven knows,
The Priest play'd booty when he bought the Cloaths,
And could not for his Soul be so upright,
To do his Saints that Justice which he might.
New Tissue Mantles for the Waxwork Child,
New Clouts and Cradle, for the Old were soil'd.
For good St. Peter a Pontifick Dress,
And costly Net his Function to express,
Of Gold and Silver made, which shew too plain,
Those were the only Nets to fish for Men:
Yet tho' their Saints were all so nobly clad,
The saving Clergy this wise Conduct had,
To keep their wooden Gods thus fine and gay,
Like foundling Bastards, at the Parish Pay.
Ten thousand Fopp'ries more did they contrive,
To gull the Laity that the Church might thrive.
Indulgences for any Sins they sold,
None fear'd Damnation, lest they wanted Gold:
But rigid Penance was enjoin'd the Poor,
And all such Misers as conceal'd their Store:
For very strait and rugged was the way
To Heav'n, for him that could and would not pay:
This Text was greatly by the Priests admir'd,
Where much is given, much shall be requir'd;
Whose genuine sence they basely did confound,
And, to their Gain, the sacred Words expound.
Thus their poor Hearers craftily were won,
First to be Bigots, next to be undone.
The Catalogue of mouldy Saints, 'tis true,
And number of their Beads, the People knew;
Were also taught in a strange Tongue to pray,
And could their Ave and Pater say:
But the blind Suppliants understood no more,
The sacred Jargon that they mumbled o'er,
Than Sappho's Parrots, taught to cry aloud,
That Sappho was a great and mighty God.
(Cf. pp. 5-8 in 1705 ed.)",2013-11-03 03:40:22 UTC,"""[W]ise Men on sound Reason ground Belief: / How that they find what for the Soul is good, / As by their Smell and Taste they judge their Food; / For who but each Man's Reason ought to try / 'Tis Faith, who must be sav'd or damn'd thereby.""",2004-08-31 00:00:00 UTC,"",Taste,2009-04-15,"","",HDIS (Poetry),10760,4168
"The Duke vainly strugled in the Snare; he wou'd live without seeing Charlot, but then he must live in Pain, in inexplicable Torture! he applies the relief of Business, the Pleasures of Woman! Charlot's Kisses were still upon his Lips, and made all others insipid to him. In short, he try'd so much to divert his Thoughts from her, that it but more perfectly confirm'd him of the vanity and the unsucuessfulness of the attempt: He could neither eat or sleep! love and restlessness rais'd Vapours in him to that degree, he was no longer Master of his Business! Wearied with all things, hurry'd by a secret Principle of Self-Love, and Self-Preservation, the Law of Nature! he orders his Coach to carry him down once more to his Villa, there to see his Dear! this dangerous Charlot! that little innocent Sweetness! that imbitter'd his Happiness. She lov'd him tenderly, as a Benefactor, a Father, or something more; that she had been us'd to love without that severe mixture of Fear that mingles in the love we bear to Parents: She ran to meet him as he alighted; her young Face, over-spread with blushing Joys! his transport exceeded hers! he took her in his Arms with eagerness! he exchang'd all his Pains for Pleasures! there was the Cure of his past Anguish! her Kisses were the Balm to his wounded Mind! he wonder'd at the immediate
alteration! she caress'd and courted him; shew'd him all things that cou'd divert or entertain. He knew not what to resolve upon; he cou'd not prudently marry her, and how to attempt to corrupt her! those excellent Principles that had been early infused into her, were all against him; but yet he must love her! he found he cou'd not live without her! he open'd a Machiavel, and read there a Maxim, That none but great Souls can be compleatly Wicked: He took it for a kind of Oracle to him: He wou'd be loath to tell himself, his Soul was not great enough for any attempt. He clos'd the Book, took some turns about the Gallery to digest what he had read, and from thence concluded, that neither Religion, Honour, Gratitude, nor Friendship, were ties sufficient to deprive us of an essential Good! Charlot was necessary to his very Being! all his Pleasures faded without her! and, which was worse, he was in torture! in actual pain as well as want of pleasure! therefore Charlot he would have; he had strugled more than sufficient, Virtue ought to be satisfied with the terrible Conflict he had suffered! but Love was become Master, and 'twas time for her to abscond. [...]
(pp. 60-1)",2013-06-21 03:27:22 UTC,"""She ran to meet him as he alighted; her young Face, over-spread with blushing Joys! his transport exceeded hers! he took her in his Arms with eagerness! he exchang'd all his Pains for Pleasures! there was the Cure of his past Anguish! her Kisses were the Balm to his wounded Mind!""",2013-06-21 03:27:22 UTC,"","",,"","","Searching ""mind"" in C-H Lion",21078,4111
"But I find nothing will be lost. There sits a Gentleman in the corner of a quite different Temper, who takes every thing upon himself, that was meant to another. He Blushes, he grows Pale, he's out of Countenance; at last quits the Room, and as he goes out, threatens all the Company with his Eyes. What does the World think of this holding up the Buckler, they put but a bad Construction upon it, and say that his Conscience is Ulcerated, that you cannot touch any String, but it will answer to some painful place. Touch a Gall'd Horse and He'll Wince. In a word, he's wounded all over, because he's all over Sensible of Pain.
(pp. 153-4)",2013-07-11 18:24:21 UTC,"""What does the World think of this holding up the Buckler, they put but a bad Construction upon it, and say that his Conscience is Ulcerated, that you cannot touch any String, but it will answer to some painful place.""",2013-07-11 18:24:21 UTC,"","",,"","",C-H Lion,21657,7539