text,updated_at,metaphor,created_at,context,theme,reviewed_on,dictionary,comments,provenance,id,work_id
"AST.
And you the occasion. Adieu, Servant.
[Exit.
[Freeman alone opening the Purse.
I came! I saw! I conquer'd! Gold bright as her self! This is the luckyest adventure! Others Solicite, Bribe, Rise early, haunt Courts and great Men's Levees, and follow Fortune in the servile Crowd, but I meet the Goddess less ingag'd, and court her in her lovelyest shape, a Woman; a Woman too that has more Wit and Beauty, than Riches ever gave, or Poverty took away--but what now can this Woman be! She has too much Wit to come from the City, and too much Money to come from the Court-- but to Morrow must unriddle all--I feel my Soul rise with my Pocket --
(looks on the Gold)
Thou lovely God that hast no Atheist! Thou art the Courtier's Promise, the Lawyers Honesty, the Soldiers Courage, and the Widow's Tears--but here is now a Fellow
[Enter Cleremont.]
whose Life is a study'd Idleness--Well, Cleremont, the report is true! I see Marriage writ in thy Face; and after railing at it all thy Life, thou art resolv'd to fall into the Noose at last.
(I.ii)",2011-05-23 18:27:41 UTC,"""I feel my Soul rise with my Pocket.""",2004-10-13 00:00:00 UTC,"Act I, scene ii (1ii?)","",2011-05-23,Coinage,"",Searching in HDIS (Drama),10298,3964
"L. LANDS.
[Aside]
He speaks, as my own Heart had Coin'd the Words: I wou'd not be too Credulous: Believe me, Sir, I am not us'd to Woo, or be Refus'd; but, I perceive when once we Love, we quit our Pride; I can bear Reproof from you; and rather than not see ye; see you still to chide me.
(III.ii)",2011-06-16 19:59:46 UTC,"""He speaks, as my own Heart had Coin'd the Words.""",2005-04-14 00:00:00 UTC,"Act III, scene iii","",2007-04-26,Coinage,"","Searching ""heart"" and ""coin"" in HDIS (Drama)",10308,3971
"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,"""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.""",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: Bag and Money",Ad Fontes: Digital Library of Classic Protestant Texts,10336,3953
"Teach the luxurious with a noble Scorn
To look on all the glitt'ring Trifles here below:
Tell them they were for higher Bus'ness born,
And on their Minds should all their Thoughts bestow;
There all their Care, and all their Skill should show.
Tell them the Pomp of Life is but a Snare,
Riches, Temptations which they ought to fear,
Empire, a Burthen few have Strength enough to bear.
The true, substantial Wealth is lodg'd within;
'Tis there the brightest Gems are found:
Such as wou'd great and glorious Treasures win,
Treasures which theirs for ever will remain,
Must Piety and Wisdom strive to gain:
Those shining Ornaments which always prove
Incentives to Respect and Love.
Virtue its Splendor ever will retain,
And Wisdom still an inward State maintain;
Still in the Soul with a Majestick Grandeur reign.
In vicious Minds they Admiration raise,
What they won't practice, they are forc'd to praise:
With gnawing Envy they their Triumphs view,
But dare not their malignant Rancor shew,
Nor undisguis'd the Dictates of their Spite pursue:
Like Birds obscene they shun th' offensive Light,
And hide themselves beneath the gloomy Veil of Night.
Thrice blest are they who're with interior Graces crown'd,
Whose Minds with rational Delights abound,
With Pleasures more delicious, more refin'd,
Than the voluptuous can in their Enjoyments find;
Such Pleasures as ne'er yet regal'd their Sense,
Which Earth can't give, nor mightiest Kings dispence,
And whose Description far exceeds the Pow'r of Eloquence.",2013-06-11 18:05:43 UTC,"""The true, substantial Wealth is lodg'd within; / 'Tis there the brightest Gems are found: / Such as wou'd great and glorious Treasures win, Treasures which theirs for ever will remain, / Must Piety and Wisdom strive to gain.""",2005-08-09 00:00:00 UTC,70,Inwardness,,Coinage,"",Searching in HDIS (Poetry),10406,4010
"Accordingly we might now proceed to exhibit, distinctly and in due method, the form and manner of this probation or exercise as it regards all men in general. But the case of authors in particular being, as we apprehend, the most urgent, we shall apply our rule in the first place to these gentlemen, whom it so highly imports to know themselves and understand the natural strength and powers as well as the weaknesses of a human mind. For without this understanding, the historian's judgment will be very defective, the politician's views very narrow and chimerical, and the poet's brain, however stocked with fiction, will be but poorly furnished as, in the sequel, we shall make appear. He who deals in characters must of necessity know his own, or he will know nothing. And he who would give the world a profitable entertainment of this sort should be sure to profit, first, by himself. For, in this sense, wisdom as well as charity may be honestly said 'to begin at home'. There is no way of estimating manners or apprising the different humours, fancies, passions, and apprehensions of others without first taking an inventory of the same kind of goods within ourselves and surveying our domestic fund. A little of this home practice will serve to make great discoveries: Live with yourself, and you'll know how modestly you are furnished.
(p. 85)",2012-09-26 18:11:30 UTC,"""There is no way of estimating manners or apprising the different humours, fancies, passions, and apprehensions of others without first taking an inventory of the same kind of goods within ourselves and surveying our domestic fund.""",2003-11-06 00:00:00 UTC,"Part I, Section 2","",,Coinage,"",Reading,10623,4136
"Much more is this the case in dialogue. For here the author is annihilated, and the reader, being no way applied to, stands for nobody. The self-interesting parties both vanish at once. The scene presents itself as by chance and undesigned. You are not only left to judge coolly and with indifference of the sense delivered, but of the character, genius, elocution and manner of the persons who deliver it. These two are mere strangers, in whose favour you are no way engaged. Nor is it enough that the persons introduced speak pertinent and good sense at every turn. It must be seen from what bottom they speak, from what principle, what stock or fund of knowledge they draw, and what kind or species of understanding they possess. For the understanding here must have its mark, its characteristic note, by which it may be distinguished. It must be such and such an understanding, as when we say, for instance, 'such or such a face', since nature has characterized tempers and minds as peculiarly as faces. And for an artist who draws naturally, it is not enough to show us merely faces which may be called men's: every face must be a certain man's.
(p. 87-8)",2012-09-26 18:20:34 UTC,"""For the understanding here must have its mark, its characteristic note, by which it may be distinguished.""",2003-11-06 00:00:00 UTC,"Part I, Section 3","",2011-05-23,"",See also stock and fund... The language is unstable here. Stock and species suggest money.,Reading,10625,4136
"Like the soul in the body it actuates all all substance, yet, it is itself immaterial; it gives motion, yet, itself cannot be said to exist; it creates forms, yet has itself no form; it is neither quantity or quality, it has not whereness, or whenness, site or habit. If I should say it is the essential shadow of something that is not, should I not puzzle the thing rather than explain it, and leave you and myself more in the dark than we were before?
(p. 8)",2013-11-27 04:30:42 UTC,"""Like the soul in the body it [paper credit] actuates all substance, yet it is itself immaterial.""",2009-09-14 19:35:10 UTC,"","",2011-06-07,Coinage,"•REVISIT. Reversed metaphorization. Soul used to figure credit. I need to mark these some way. INTEREST. PARADIGM.
•Filled in publication information - PNH
•Revisited again: 2006-10-30
• 2011-06-07, found in ECCO. Only the 1797 edition available","Reading Dowling's ""Teaching Eighteenth-century Literature in the Pocockian Moment (Or, Flimnap on the Tightrope, Kramnick to the Rescue)"" in College English (1987): p. 529.",10670,4149
"Much more is this the Case in Dialogue. For here the Author is annihilated; and the Reader being no way apply'd to, stands for Nobody. The self-interesting Partys both vanish at once. The Scene presents it-self, as by chance, and undesign'd. You are not only left to judg coolly, and with indifference, of the Sense deliver'd; but of the Character, Genius, Elocution, and Manner of the Persons who deliver it. These too are mere Strangers, in whose favour you are no way engag'd. Nor is it enough that the Persons introduc'd speak pertinent and good Sense, at every turn. It must be seen from what bottom they speak; from what Principle, what Stock or Fund of Knowledg they draw; and what Kind or Species of Understanding they possess. For the Understanding here must have its Mark, its characteristick Note, by which it may be distinguish'd. It must be such and such an Understanding; as when we say, for instance, such or such a Face: since Nature has characteriz'd Tempers and Minds as peculiarly as Faces. And for an Artist who draws naturally, 'tis not enough to shew us merely Faces which may be call'd Men's: Every Face must be a certain Man's.
(pp. 201-2, p. 90 in Klein)",2013-07-10 14:44:39 UTC,"""It must be seen from what bottom they speak; from what Principle, what Stock or Fund of Knowledg they draw; and what Kind or Species of Understanding they possess.""",2009-02-26 00:00:00 UTC,"Part I, Section iii","",,Coinage,"With unstable semantics here: money as stock, as species? — what sort of metaphors do we have in hand here? ",Reading,17258,4136
"Thus I contend with Fancy and Opinion; and search the Mint and Foundery of Imagination. For here the Appetites and Desires are fabricated. Hence they derive their Privilege and Currency. If I can stop the Mischief here, and prevent false Coinage; I am safe. "" Idea! wait a while till I have examin'd thee, whence thou art, and to whom thou retain'st. Art thou of Ambition's Train? Or dost thou promise only Pleasure? Say! what am I to sacrifice for thy sake? What Honour? What Truth? What Manhood?--What Bribe is it thou bring'st along with thee? Describe the flattering Object; but without Flattery; plain, as the thing is; without addition, without sparing or reserve. Is it Wealth? is it a Report? a Title? or a Female? Come not in a Troop, (ye Fancys!) Bring not your Objects crouding, to confound the Sight. But let me examine your Worth and Weight distinctly. Think not to raise accumulative Happiness. For if separately, you contribute nothing; in conjunction, you can only amuse.""
(pp. 161-2 in 1710 ed. Cf. pp. 320-1, p. 143 in Klein)",2013-11-23 20:05:38 UTC,"""Thus I contend with Fancy and Opinion; and search the Mint and Foundery of Imagination. For here the Appetites and Desires are fabricated. Hence they derive their Privilege and Currency. If I can stop the Mischief here, and prevent false Coinage; I am safe.""",2009-02-26 00:00:00 UTC,"Part III, Section i","",2012-04-10,Coinage and Metal,"I've included thrice: Mint, Foundry, and Coin","Reading; found again in Charles Griswold's Adam Smith and the Virtues of the Enlightenment (Cambridge University Press, 1999), 113.
",17259,4136
"FREEMAN
That's a Disease, which, like the Itch, Society spreads, and nothing but Experience cures; Conceit, like Wind, has seiz'd the empty Head, and Men convulsively strive to utter what they want a Fund of Brains to yeild: Wit, at the best, is but a sounding Production, which like Rime, or Musick, flashes the Ear, but peirces not the Understanding: But modern Wit has not that force, Illiterature makes it Discord, and want of Judgment improperly and prejudicially apply'd--The Courtier puns upon his Prince, and is kick'd out of his Place. The Poet wittily characterizes his Relations, and loses an Estate. The pert Terræ filius, at the University, thinks it dishonourable, if he is not expell'd the Colledge for abusing the Vice Chancelours. And the new fashion Citizen, that's more Beau than Tradesmen, will rather affront his Customers, than stifle a Jest, to lose the Reputation of a Wit.
(I.i, p. 2)",2013-06-18 14:45:07 UTC,"""Conceit, like Wind, has seiz'd the empty Head, and Men convulsively strive to utter what they want a Fund of Brains to yeild.""",2013-06-18 14:45:07 UTC,"Act I, Scene i","",,Coinage,"",Searching in C-H Lion,20933,3983