text,updated_at,metaphor,created_at,context,theme,reviewed_on,dictionary,comments,provenance,id,work_id
"PHAEDRA
I must confess 'tis true thou tell'st me, Nurse,
But forc'd by Passion, I pursue the worse.
Headlong to Ruine runs my knowing Mind,
Which oft turns back, but vainly, Help to find.
So when against the Tide the Sailor toils
To force his loaded Bark, the Current foils
His Pains, down Stream the master'd Vessel's drove.
My Reason's conquer'd by more powerful Love,
Who rules as Tyrant in my captiv'd Breast.
This winged God does Heav'n and Earth infest.
With all-o'er-mast'ring Flames Jove's self he scorches,
Mars more than Fire-Pikes dreads his little Torches.
The God who three-fork'd Thunder frames, who toils,
Unswelter'd in Ætnæan Forges, broils
In his small Fires. Phoebus who bears the Fame
For Archery, this Boy with surer Aim
Tranfixes: through the Earth and ample Skies
A winged Plague to Men and Gods, he flies.
",2012-01-12 21:23:04 UTC,"""My Reason's conquer'd by more powerful Love, / Who rules as Tyrant in my captiv'd Breast.""",2004-06-14 00:00:00 UTC,"","",2012-01-12,"","•The ""captiv'd Breast"" is an extra touch. Nice.","Searching ""rule"" and ""reason"" in HDIS (Poetry)",10343,3981
"2. That providence which governs all the world, is nothing else but God present by his providence: and God is in our hearts by his Laws: he rules in us by his Substitute, our conscience. God sits there and gives us Laws; and as God said
to Moses, I have made thee a god to Pharaoh, that is, to
give him Laws, and to minister in the execution of those Laws,
and to inflict angry sentences upon him; so hath God done
to us. He hath given us Conscience to be in Gods stead to
us, to give us Laws, and to exact obedience to those Laws,
to punish them that prevaricate, and to reward the obedient. And therefore Conscience is called [GREEK] The Household Guardian, The Domestick God, The Spirit or Angel of the place: and when we
call God to witness, we only mean, that our conscience is
right, and that God and Gods vicar, our conscience, knows
it. So Lactantius: Meminerit Deum se habere testem,
id est, ut ego arbitror, mentem suam, qua nihil homini dedit
Deus ipse divinius. Let him remember that he hath God
for his witness, that is, as I suppose, his mind; than which
God hath given to man nothing that is more divine. In sum,
It is the image of God; and as in the mysterious Trinity, we
adore the will, memory, and understanding, and Theology contemplates three persons in the analogies, proportions, and correspondences, of them: so in this also we see plainly that Conscience is that likeness of God, in which he was pleased to make man. For although conscience be primarily
founded in the understanding, as it is the Lawgiver and
Dictator; and the rule and dominion of conscience fundatur in intellectu, is established in the understanding part;
yet it is also Memory, when it accuses or excuses, when it makes joyful and sorrowful; and there is in it some mixture
of will, as I shall discourse in the sequel; so that conscience
is a result of all, of Understanding, Will, and Memory.
(pp. 1-2)",2013-06-11 21:13:07 UTC,"""For although conscience be primarily founded in the understanding, as it is the Lawgiver and Dictator; and the rule and dominion of conscience 'fundatur in intellectu', is established in the understanding part; yet it is also Memory, when it accuses or excuses, when it makes joyful and sorrowful; and there is in it some mixture of will, as I shall discourse in the sequel; so that conscience is a result of all, of Understanding, Will, and Memory.""",2010-01-11 23:01:57 UTC,"Book I, Chapter I","",,Inhabitants,"",Reading,17644,3617
"3. But these high and great expressions are better in the Spirit than in the letter; they have in them something of institution, and something of design, they tell us that Conscience is a guard and a guide, a rule and a law set over us by God, and they are spoken to make us afraid to sin against our conscience, because by so doing we sin against God; he having put a double bridle upon us, society and solitude, that is, company and our selves, or rather God and Man; it being now impossible for us to sin in any circumstances, but we shall have a reprover: [GREEK], as Hierocles said well; that neither company may give countenance nor excuse to sin, or solitariness may give confidence or warranty; for as we are ashamed to sin in company, so we ought to fear our conscience, which is God's Watchman and Intelligencer.
(p. 2)",2010-01-12 17:16:20 UTC,"""But these high and great expressions are better in the Spirit than in the letter; they have in them something of institution, and something of design, they tell us that Conscience is a guard and a guide, a rule and a law set over us by God, and they are spoken to make us afraid to sin against our conscience, because by so doing we sin against God.""",2010-01-12 17:16:20 UTC,"Book I, Chapter I","",,"","",Reading,17650,3617
"8. Our mind being thus furnished with a holy Rule, and conducted by a divine guide, is called Conscience; and is the same thing which in Scripture is sometimes called the heart*; there being in the Hebrew tongue, no proper word for Conscience, but in stead of it they use the word [HEBREW] the heart; Oftentimes also thine own heart knoweth, that is, thy conscience knoweth, that thou thyself hast cursed
others, so in the New Testament, Beloved, If our hearts condemn us not, then have we peace towards God, viz. If in our own consciences we are not condemned. Sometimes it is called Spirit*, the third ingredient of the constitution of a Christian; the Spirit, distinct from Soul and Body. For as our Body shall be spiritual in the Resurrection, therefore, because all its offices shall intirely minister to the spirit, and converse with spirits, so may that part of the soul, which is wholly furnished, taught, and conducted by the Spirit of grace, and whose work it is wholly to serve the spirit, by a just proportion of reason be called the Spirit. This is that which is affirmed by S. Paul, The word of God sharper than a two-edged sword, dividing the soul and the spirit; that is, the soul is the spirit separated by the word of God, instructed by it, and, by relation to it, is called the spirit. And this is the sence of Origen, Testimonio sane conscientiae uti Apostolus dicit eos qui descriptam continent in cordibus legem, &c. The Apostle says, that they use the testimony of conscience, who have the law written in their hearts. Hence it is necessary to enquire what that is which the Apostle calls conscience, whether it be any other substance than the heart or soul? For of this it is otherwhere said that it reprehends, but is not reprehended, and that it judges a man, but itself is judged of no man: as John saith, If our conscience condemn us not, then have we confidence towards God. And again, S. Paul himself saith in another place, Our glorying is this, even the testimony of our conscience; because therefore I see so great a liberty of it, that in good things it is always glad and rejoices, but in evil things it is not reproved, but reproves and corrects the soul it self to which it does adhere; I do suppose that this is the very spirit, which by the Apostle is said to be with the soul, as a pedagogue and social governor, that it may admonish the soul of better things, and chastise her for her faults, and reprove her: Because no man knows the things of a man but the spirit of a man which is in him; and that is the spirit of our conscience, concerning which, he saith, That spirit gives testimony to our spirit. So far Origen.
(p.3)",2010-01-12 17:59:09 UTC,"""Our mind being thus furnished with a holy Rule, and conducted by a divine guide, is called Conscience; and is the same thing which in Scripture is sometimes called the heart.""",2010-01-12 17:59:09 UTC,"Book I, Chapter I","",,"","",Reading,17655,3617
"8. Our mind being thus furnished with a holy Rule, and conducted by a divine guide, is called Conscience; and is the same thing which in Scripture is sometimes called the heart*; there being in the Hebrew tongue, no proper word for Conscience, but in stead of it they use the word [HEBREW] the heart; Oftentimes also thine own heart knoweth, that is, thy conscience knoweth, that thou thyself hast cursed
others, so in the New Testament, Beloved, If our hearts condemn us not, then have we peace towards God, viz. If in our own consciences we are not condemned. Sometimes it is called Spirit*, the third ingredient of the constitution of a Christian; the Spirit, distinct from Soul and Body. For as our Body shall be spiritual in the Resurrection, therefore, because all its offices shall intirely minister to the spirit, and converse with spirits, so may that part of the soul, which is wholly furnished, taught, and conducted by the Spirit of grace, and whose work it is wholly to serve the spirit, by a just proportion of reason be called the Spirit. This is that which is affirmed by S. Paul, The word of God sharper than a two-edged sword, dividing the soul and the spirit; that is, the soul is the spirit separated by the word of God, instructed by it, and, by relation to it, is called the spirit. And this is the sence of Origen, Testimonio sane conscientiae uti Apostolus dicit eos qui descriptam continent in cordibus legem, &c. The Apostle says, that they use the testimony of conscience, who have the law written in their hearts. Hence it is necessary to enquire what that is which the Apostle calls conscience, whether it be any other substance than the heart or soul? For of this it is otherwhere said that it reprehends, but is not reprehended, and that it judges a man, but itself is judged of no man: as John saith, If our conscience condemn us not, then have we confidence towards God. And again, S. Paul himself saith in another place, Our glorying is this, even the testimony of our conscience; because therefore I see so great a liberty of it, that in good things it is always glad and rejoices, but in evil things it is not reproved, but reproves and corrects the soul it self to which it does adhere; I do suppose that this is the very spirit, which by the Apostle is said to be with the soul, as a pedagogue and social governor, that it may admonish the soul of better things, and chastise her for her faults, and reprove her: Because no man knows the things of a man but the spirit of a man which is in him; and that is the spirit of our conscience, concerning which, he saith, That spirit gives testimony to our spirit. So far Origen.
(p. 3)
",2010-01-12 18:04:16 UTC,"""I do suppose that this is the very spirit, which by the Apostle is said to be with the soul, as a pedagogue and social governor, that it may admonish the soul of better things, and chastise her for her faults, and reprove her.""",2010-01-12 18:04:16 UTC,"Book I, Chapter I","",,"","",Reading,17657,3617
"12. Conscience relies not at all upon the will directly. For though a Conscience is good or bad, pure or impure; and so the Doctors of Mystic Theologie divide and handle it, yet a conscience is not made so by the will, formally, but by the understanding. For that is a good conscience, which is rightly taught in the word of life ; that is impure and defiled, which hath entertained evil and ungodly principles; such is theirs, who follow false lights, evil teachers, men of corrupt minds. For the conscience is a Judge and a Guide, a Monitor and a Witness, which are the offices of the knowing, not of the chusing faculty. Spiritum, correctorem, & paedagogum anima, so Origen calls it. The instructor of the Soul, the spirit, the corrector. Naturale judicatorium,
or naturalis vis judicandi, so S. Basil. The natural
power of judging, or natures judgment-seat. Lucem
intellectus nostri, so Damascen calls it, The light of our
understanding. The conscience does accuse or excuse a man before God, which the will cannot. If it could, we should all stand upright at doomesday, or at least those would be acquitted, who fain would do well, but miss, who
do the things they love not, and love those they do not; that is, they who strive to enter in, but shall not be able. But to accuse or excuse is the office of a faculty which can neither will nor chuse, that is, of the conscience, which is properly a record, a book, and a judgment-seat.
(p. 4)",2010-01-12 18:49:16 UTC,"""For the conscience is a Judge and a Guide, a Monitor and a Witness, which are the offices of the knowing, not of the chusing faculty.""",2010-01-12 18:48:44 UTC,"Book I, Chapter I","",,"","",Reading,17664,3617
"A Good Conscience is the Testimony of a Good Life, and the Reward of it. This is it that fortifies the Mind against Fortune, when a Man has gotten the Mastery of his Passions; plac'd his Treasure, and his Security within himself; learned to be content with his Condition; and that Death is no Evil in itself but only the End of Man. He that has dedicated his Mind to Virtue, and to the Good of Human Society, whereof he is a Member, has consummated all that is either Profitable or Necessary for him to Know, or Do toward the Establishment of his Peace. Every Man has a Judge, and a Witness within himself, of all the Good, and lll that he Does; which inspires us with great Thoughts, and administers to us wholsome Counsels. We have a Veneration for all the Works pf Nature, the Heads of Rivers, and the Springs of Medicinal Waters: the Horrors of Groves, and of Caves, strike us with an Impression of Religion and Worship. To see a Man Fearless in Dangers, Untainted with Lusts, Happy in Adversity, Compos'd in a Tumult, and Laughing at all those Things which are generally either Coveted or Feared; all Men must acknowledge, that this can be nothing else but a Beam of Divinity that Influences a Mortal Body. And this is it that carries us to the Disquisition of Things Divine, and Human; What the state of the World was before the Distribution of the First Matter into Parts; what Power it was that drew Order out of that Confusion, and gave Laws both to the whole, and to every Particle thereof; what that Space is beyond the World; and whence proceed the several Operations of Nature. Shall any Man see the Glory, and Order of the Universe; so many scatter'd Parts, and Qualities wrought into one Mass; such a Medly of Things, which are yet distinguished; the World enlighten'd, and the Disorders of it so wonderfully Regulated; and, shall he not consider the Author, and Disposer of all this; and, whither we our selves shall go, when our Souls shall bedeliver'd from the Slavery of our Flesh? The whole Creation, we see, conforms to the Dictates of Providence, and follows God both as a Governour, and as a Guide. A Great, a Good, and a Right Mind, is a kind of Divinity lodg'd in Flesh, and may be the Blessing of a Slave, as well as of a Prince; it came from Heaven, and to Heaven it must return; and it is a kind of Heavenly Felicity, which a pure, and virtuous Mind enjoys, in some Degree, even upon Earth: Whereas Temples of Honour are but empty Names, which probably owe their Beginning either to Ambition, or to Violence. I am strangely transported with the Thoughts of Eternity; Nay, with the Belief of it; for I have a profound Veneration for the Opinions of Great Men, especially when they promise Things so much to my Satisfaction: for they do Promise them, though they do not Prove them. In the Question of the Immortality of the the Soul, it goes very far with me, a General Consent to the Opinion of a Future Reward, and Punishment; which Meditation raises me to the Contempt of this Lise, in hopes of a Better. But still, though we know that we have a Soul; yet, What the Soul is, How, and from Whence, we are utterly Ignorant: This only we understand, that all the Good, and lll we do, is under the Dominion of the Mind; that a Clear Conscience states us in an Inviolable Peace: And, that the greatest Blessing in Nature, is that, which every honest Man may bestow upon himself. The Body is but the Clog and Prisoner of the Mind; tossed up and down, and persecuted with Punishments, Violences, and Diseases; but the Mind it self is Sacred, and Eternal, and exempt from the Danger of all Actual Impression.
(pp. 138-40)",2011-09-20 16:09:16 UTC,"""Every Man has a Judge, and a Witness within himself, of all the Good, and lll that he Does; which inspires us with great Thoughts, and administers to us wholsome Counsels.""",2011-09-20 16:09:16 UTC,"Of A Happy Life, Chapter VI","",,Court,"","Searching ""mind"" in Google Books",19189,7097