work_id,theme,id,metaphor,dictionary,updated_at,created_at,context,comments,text,reviewed_on,provenance
3576,"",9256,"""The heart of man is the place the Devils dwell in: I feel sometimes a Hell within my self; Lucifer keeps his Court in my breast, Legion is revived in me.""",Inhabitants,2010-01-28 22:15:18 UTC,2004-01-28 00:00:00 UTC,"Part I, section li","•I've included twice: Devil and Court
•Had I? I just added Hell and Court to this entry?","Men commonly set forth the torments of Hell by fire, and the extremity of corporal afflictions, and describe Hell in the same method that Mahomet doth Heaven. This indeed makes a noise, and drums in popular ears; but if this be the terrible piece thereof, it is not worthy to stand in diameter with Heaven, whose happiness consists in that part that is best able to comprehend it, that immortal essence, that translated divinity and colony of GOD, the Soul. Surely, though we place Hell under Earth, the Devil's walk and purlue is about it: men speak too popularly who place it in those flaming mountains, which to grosser apprehensions represent Hell. The heart of man is the place the Devils dwell in: I feel sometimes a Hell within my self; Lucifer keeps his Court in my breast, Legion is revived in me. There are as many Hells, as Anaxagoras conceited worlds. There was more than one Hell in Magdalene, when there were seven Devils, for every Devil is an Hell unto himself; he holds enough of torture in his own ubi, and needs not the misery of circumference to afflict him: and thus a distracted Conscience here, is a shadow or introduction unto Hell hereafter. Who can but pity the merciful intention of those hands that do destroy themselves? the Devil, were it in his power, would do the like; which being impossible, his miseries are endless, and he suffers most in that attribute wherein he is impassible, his immortality.",,Reading
6660,"",17636,"""Nay it is (as it were) a little god sitting in the middle of mens hearts arraigning them in this life as they shall be arraigned for their offences at the tribunall seate of the euerliuing god in the day of iudgement.""",Court,2010-01-11 20:42:47 UTC,2010-01-11 20:40:18 UTC,Cap. II. Of the duties of conscience.,"","To giue iudgement is to determine, that a thing is well done or ill done. Herein conscience is like to a Iudge that holdeth an assize and takes notice of inditements, and causeth the most notorious malefactour that is to hold up his hand at the barre of his iudgement. Nay it is (as it were) a little god sitting in the middle of mens hearts arraigning them in this life as they shall be arraigned for their offences at the tribunall seate of the euerliuing god in the day of iudgement. Wherfore the temporary iudgement that is giuen by the conscience is nothing els but a beginning or a fore-unner of the last iudgement.
(p. 10)",,"Reading Peter Goodrich's ""The New Casuistry."" Critical Inquiry Vol. 33, no. 4 (Summer 2007): 683. <Link to Critical Inquiry>"
3617,"",17641,"""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""","",2010-01-11 23:15:07 UTC,2010-01-11 22:54:11 UTC,"Book I, Chapter I","","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)",,Reading
6918,"",18600,"""And it is called spiritual, not that it remains not a body, but because it remains not such a body, but is so framed to the soul that both itself and all the operations of all the powers in it are immediately and entirely at the arbitrary imperium and dominion of the soul; and that as the soul is pleased to use it, and to sway it and move it, even as immediately and as nimbly, and without any clog or impediment, as an angel moves itself, or as the soul acteth itself.""",Empire,2011-06-04 19:46:53 UTC,2011-06-04 19:46:53 UTC,"","","Yet, first, this we may lay down as an undoubted maxim, that so far, or in what sense his body itself is made spiritual (as it is called, 1 Cor. xv. 44), so far, and in that sense, all such affections as thus working in his body are made spiritual, and that in an opposition to that fleshly and frail way of their working here. But then, as his body is made spiritual, not spirit (spiritual in respect of power, and likeness to a spirit, not in respect of substance or nature), so these affections of pity and compassion do work not only in his spirit or soul, but in his body too, as their seat and instrument, though in a more spiritual way of working, and more like to that of spirits, than those in a fleshly frail body are. They are not wholly spiritual in this sense, that the soul is the sole subject of them, and that it draws up all such workings into itself, so that that should be the difference between his affections now and in the days of his flesh. Men are not to conceive as if his body were turned into such a substance as the sun is of, for the soul, as through a case of glass, to shine gloriously in only; but further it is united to the soul, to be acted by it, though immediately, for the soul to produce operations in it. And it is called spiritual, not that it remains not a body, but because it remains not such a body, but is so framed to the soul that both itself and all the operations of all the powers in it are immediately and entirely at the arbitrary imperium and dominion of the soul; and that as the soul is pleased to use it, and to sway it and move it, even as immediately and as nimbly, and without any clog or impediment, as an angel moves itself, or as the soul acteth itself. So that this may perhaps be one difference, that these affections, so far as in the body of Christ, do not affect his soul, as here they did, though as then under the command of grace and reason, to keep their motions from being inordinate or sinful; but further, the soul being now too strong for them, doth at its own arbitrement raise them, and as entirely and immediately stir them as it doth itself.
(Part III, pp. 144-5)",,Reading
6421,"",19183,"""Even the all-embracing universe and God who is its guide extends himself forth into outward things, and yet altogether returns from all sides back to himself. Let our mind do the same thing: when, following its bodily senses it has by means of them sent itself forth into the things of the outward world, let it remain still their master and its own.""","",2011-09-16 21:07:56 UTC,2011-09-16 21:07:56 UTC,"","","VIII. What answer are we to make to the reflexion that pleasure belongs to good and bad men alike, and that bad men take as much delight in their shame as good men in noble things? This was why the ancients bade us lead the highest, not the most pleasant life, in order that pleasure might not be the guide but the companion of a right-thinking and honourable mind; for it is Nature whom we ought to make our guide: let our reason watch her, and be advised by her. To live happily, then, is the same thing as to live according to Nature: what this may be, I will explain. If we guard the endowments of the body and the advantages of nature with care and fearlessness, as things soon to depart and given to us only for a day; if we do not fall under their dominion, nor allow ourselves to become the slaves of what is no part of our own being; if we assign to all bodily pleasures and external delights the same position which is held by auxiliaries and light-armed troops in a camp; if we make them our servants, not our masters--then and then only are they of value to our minds. A man should be unbiassed and not to be conquered by external things: he ought to admire himself alone, to feel confidence in his own spirit, and so to order his life as to be ready alike for good or for bad fortune. Let not his confidence be without knowledge, nor his knowledge without steadfastness: let him always abide by what he has once determined, and let there be no erasure in his doctrines. It will be understood even though I append it not, that such a man will be tranquil and composed in his demeanour, high-minded and courteous in his actions. Let reason be encouraged by the senses to seek for the truth, and draw its first principles from thence: indeed it has no other base of operations or place from which to start in pursuit of truth: it must fall back upon itself. Even the all-embracing universe and God who is its guide extends himself forth into outward things, and yet altogether returns from all sides back to himself. Let our mind do the same thing: when, following its bodily senses it has by means of them sent itself forth into the things of the outward world, let it remain still their master and its own. By this means we shall obtain a strength and an ability which are united and allied together, and shall derive from it that reason which never halts between two opinions, nor is dull in forming its perceptions, beliefs, or convictions. Such a mind, when it has ranged itself in order, made its various parts agree together, and, if I may so express myself, harmonized them, has attained to the highest good: for it has nothing evil or hazardous remaining, nothing to shake it or make it stumble: it will do everything under the guidance of its own will, and nothing unexpected will befal it, but whatever may be done by it will turn out well, and that, too, readily and easily, without the doer having recourse to any underhand devices: for slow and hesitating action are the signs of discord and want of settled purpose. You may, then, boldly declare that the highest good is singleness of mind: for where agreement and unity are, there must the virtues be: it is the vices that are at war one with another.
(pp. 213-4)",,Reading
3535,"",19223,"""If you look into the seats and residence of the faculties of the mind, you shall find the rational faculty in the highest place, namely in the brain, compassed in on every side with a skull; the faculty of anger, in the Heart; the faculty of lust or desire in the Liver: & therefore we may gather these lower and inferiour faculties, must be serviceable and obedient to the higher, as to the Queen and Prince of them all.""",Throne,2011-09-28 01:45:05 UTC,2011-09-28 01:45:05 UTC,"Book I, Chap. v","","Two eares, and those wide open, hath Nature ordained for thee; to teach thee that thou must heare, and by hearing, learne twice as much as thou must speake. Nature hath giuen thee but one tongue, tied with ten Muscles, and reyned with a very strong ligament, besides, as it were with a bridle, shut vp and enclosed within the mouth and teeth, as it were within a grate or Lattice, that the minde might first discerne and iudge of a thing before it vtter it, and that our words might first passe by the file, before they passe by the tongue. If you looke into the seats and residence of the faculties of the minde, you shall finde the rational faculty in the highest place, namely in the brain, compassed in on euery side with a scull; the faculty of anger, in the Heart; the faculty of lust or desire in the Liuer: & therefore we may gather these lower and inferiour faculties, must bee seruiceable and obedient to the higher, as to the Queene and Prince of them all. And if both Princes and Peasants would weigh and consider the mutuall offices betweene the principall and the ignoble parts, Princes might vnderstand how to rule, and Peasants how to obey. Princes may learne of the braine how to make Lawes, to gouerne their people; of the heart, how to preserue the life, health, and safety of their Citizens; of the Liuer, they may learn bounty and liberality. For the braine sitting in the highest place, as it were in a Tribunall, distributeth to euery Organ or Instrument of the sences, offices of dignity: the Heart like a King maintaineth and cherrisheth with his liuely and quickning heate, the life of all the partes: the Liuer the fountaine and well-spring of most beneficall humidity or iuice, nourisheth and feedeth the whole family of the bodie, and that at her owne proper costs and charges, like most a bountifull Prince. As for the meaner sort of people, they may easilie vnderstand by the ministering and seruile organs, what bee the limits of seruice and subiection. For the parts that are in the lower bellie do all serue the Liuer; the Stomacke dooth concoct the meate, the Guts distribute and diuide it, the veines of the Mesentarie prepare it; the bladder of Gall, the Milt and the Reines, do purge and clense the princely Pallace, & thrust as it were out of the Kitchin, downe the sinke, all the filth and garbage. The parts that are included within the Chest, do serue the Heart; those that are in the head, do attend the Braine, and so each to others, doe affoord their mutuall seruices. And if any one of them do at any time faile of their duty, presently the whole Houshold gouernment goes to ruine and decay.
(I.v, p. 13)
",,Reading in EEBO
7133,"",19359,"""Reason, your viceroy in me, me should defend, / But is captiv'd, and proves weak or untrue.""","",2011-12-19 14:36:44 UTC,2011-12-19 14:36:44 UTC,"","","Batter my heart, three-person'd God, for you
As yet but knock, breathe, shine, and seek to mend;
That I may rise and stand, o'erthrow me, and bend
Your force to break, blow, burn, and make me new.
I, like an usurp'd town to'another due,
Labor to'admit you, but oh, to no end;
Reason, your viceroy in me, me should defend,
But is captiv'd, and proves weak or untrue.
Yet dearly'I love you, and would be lov'd fain,
But am betroth'd unto your enemy;
Divorce me,'untie or break that knot again,
Take me to you, imprison me, for I,
Except you'enthrall me, never shall be free,
Nor ever chaste, except you ravish me.
(ll. 1-14)",,Reading
7195,"",19608,"""After this their happiness depends upon their self-control; if the better elements of the mind which lead to order and philosophy prevail, then they pass their life here in happiness and harmony--masters of themselves and orderly--enslaving the vicious and emancipating the virtuous elements of the soul; and when the end comes, they are light and winged for flight, having conquered in one of the three heavenly or truly Olympian victories; nor can human discipline or divine inspiration confer any greater blessing on man than this.""","",2012-02-29 19:15:36 UTC,2012-02-29 19:15:36 UTC,"","","When they meet, the wanton steed of the lover has a word to say to the charioteer; he would like to have a little pleasure in return for many pains, but the wanton steed of the beloved says not a word, for he is bursting with passion which he understands not;--he throws his arms round the lover and embraces him as his dearest friend; and, when they are side by side, he is not in a state in which he can refuse the lover anything, if he ask him; although his fellow steed and the charioteer oppose him with the arguments of shame and reason. After this their happiness depends upon their self-control; if the better elements of the mind which lead to order and philosophy prevail, then they pass their life here in happiness and harmony--masters of themselves and orderly--enslaving the vicious and emancipating the virtuous elements of the soul; and when the end comes, they are light and winged for flight, having conquered in one of the three heavenly or truly Olympian victories; nor can human discipline or divine inspiration confer any greater blessing on man than this.
(256c-256e)",,Reading
8131,"",24856,"""As soon as ever the Parts begin to be form'd by Nature, this Animal and active Principle begins to exert its Heat and Force, being lodged in the Heart as in the Centre of the Body, from whence, as the Vessels begin also to be form'd, it distributes it self towards the extreme Regions, communicating its Vital Heat by the Ministry of the Spirits; which Spirits also are nothing but Particles of that Original and Ethereal Flame, which is contracted and united in this Centre.""","",2016-03-11 16:23:55 UTC,2016-03-11 16:23:55 UTC,"CHAP. I. Of the Generation of Man, as also of the Animal and Rational Faculties.","","Many nice and subtle Questions are started by the Curious, concerning the Use and Frame of each particular Organ of the Body, as also how the Blood, Nutrition, and Sensation are made. No less inquisitive have they been about the first Principle of Life, which sets the Wheels of this curious Engine on Work; As first, Whether there be one or more Souls in Man conformable to the Animal and Rational Faculties: Also whether the Rational Soul be propagated in the same manner as that of other living Creatures: Or, whether it be immediately Created and Infus'd by God? For the better Understanding of which Questions, I shall first give my Sense and Notion of that which we call a Sensitive or Animal Soul, which I conceive to be nothing but an Ethereal Mass of Spirit, or Flame rarified, which the Almighty in the first Creation of Things, infus'd into every living Creature after its Kind, ordaining also a seminal Power in each of them, to propagate the same to new Ofsprings successively. As soon as ever the Parts begin to be form'd by Nature, this Animal and active Principle begins to exert its Heat and Force, being lodged in the Heart as in the Centre of the Body, from whence, as the Vessels begin also to be form'd, it distributes it self towards the extreme Regions, communicating its Vital Heat by the Ministry of the Spirits; which Spirits also are nothing but Particles of that Original and Ethereal Flame, which is contracted and united in this Centre: The boyling Heat which flows from the union of so many Spirits, begets a Motion in the Heart, to which the Arteries being fastned, the same Pulse or Motion is communicated to them also; and least the Spirits should be made too Volatile, the wise Framer of Nature hath ordered the Blood to be their Vehicle, being of a liquid and glutinous Substance, and so most fit both to retain and to distribute them together with its self into the remoter parts of the Body: all which is extreamly facilitated by the continual Operation of the Lungs, whose Function 'tis by attracting fresh Supplies of cool Air to refrigerate the Heart, and to communicate thin and subtle Matter to make the Blood more florid and fluid: Now because the Blood by reason of the great Volatility of the Spirits which are mix'd with it, is continually wasting; this Loss is repaired by Nutrition, or a fresh supply of new Spirits from the Aliment we take in, which after several percolations becomes Blood also, and is then conveighed to the Heart, and so into the Arteries, where it becomes the Vehicle of Life, and carries along with it new Spirits, by undergoing the same Circulations of Nature. Whosoever therefore shall duly weigh this Order, and consider the Fabrick of each Part, will easily be able to give a rational Account of Nutrition, Respiration, Motion, Sensation, with all the other Faculties belonging to a Sensitive or Animal Body.
(pp. 3-5)",,Reading in EEBO-TCP
8131,"",24857,"""Indeed, whosoever considers the curious Inventions of Wit, the vast Comprehension and subtile Inferences of the Understanding, the wonderful Sagacity and Prospect of Prudence, the noble Endowments and Speculations of the Mind, the quick Transitions and Successions of Thoughts, together with the Bent and Subserviency of the Passions, in relation to the Circumstances of humane Life: I say, whosoever thinks on these, must readily conclude that the Spring from whence such Motions are deriv'd, must be something more Celestial than that Etherial Spirit which gives Vigor to the Animal Faculties.""","",2016-03-11 16:26:47 UTC,2016-03-11 16:26:47 UTC,"CHAP. I. Of the Generation of Man, as also of the Animal and Rational Faculties.","","Now because we observe in Man some Operations more refin'd, and such as cannot be deriv'd from a meer Sensitive Nature, we are taught to conclude that there is another Principle into which such Operations are resolv'd, which we call a Rational Soul. Indeed, whosoever considers the curious Inventions of Wit, the vast Comprehension and subtile Inferences of the Understanding, the wonderful Sagacity and Prospect of Prudence, the noble Endowments and Speculations of the Mind, the quick Transitions and Successions of Thoughts, together with the Bent and Subserviency of the Passions, in relation to the Circumstances of humane Life: I say, whosoever thinks on these, must readily conclude that the Spring from whence such Motions are deriv'd, must be something more Celestial than that Etherial Spirit which gives Vigor to the Animal Faculties.
(pp. 5-6)",,Reading in EEBO-TCP