date

30 July 1810 Parl. Reform Plan
30 July 1810

Parl. Reform Plan

Ch. Course to be taken

'.4. Means of conversion

2

The other is that which is afforded by holy scripture. The parable of the august Judge: let them not ever suffer it to slip out of mind: let them read, mark learn, and inwardly digest it.

The Judge who was thus wrought upon was an unjust Judge. Be it so: but wrought upon he was - not the less.

The Judge who was thus wrought upon was an unjust Judge. Be it so. But who is he, who, by one to whom he ought not to have been a legislator unknown who had held communication with him more or less intimate - was declared to be wrought upon, and in this same manner, and by the /these/ same means? by importunity at any rate, with or without the aid of Locke's {uneasy} principle - the pious philosopher Locke's, the Gospel commenting Locke's omnipotent and all-working principle - uneasiness. Let them be urgent /instant/ in season, and out of season.+

+  Turn to the parable; and pursue[?] it.
Similar Items
  • Title: [30 July 1810 '.4 Parl. Reform Plan]
    Description: 30 July 1810 '.4

    Parl. Reform Plan

    Ch. Course to be taken

    '.4. Means of conversion

    1

    '.4. Sole means of conversion, popular pressure.

    Two /Three/ lessons there are which on this occasion they must take care never to let slip out of their minds /mind/.

    One is that which is given by Locke - according to whom uneasiness - uneasiness and nothing else - is the official cause of every thing that is done. The sight of the philosopher was indeed here a little of the shortest. He /If he did not/ forget that there was /is/ such a thing as pleasure: what he did forget was that through the medium of hope pleasure is not less a cause of action, than through the medium of fear, pain ie. that there are not only pleasures of possession but pleasures of expectation: and that though as yet not in possession expectation of pleasure enough entertained without any concomitant, or at any rate without any predominant pain of privation or regret, so there be but some other pleasure in possession to occupy and satisfy the mind in the mean time.

    He of whose pleasure the bed is the chief source, is he never easy but in bed? He of whose pleasure the table is the chief source, is he never easy but when at table?

    But, after allowance made for oversight and exaggeration, thus far /to the present purpose/ Locke's notion of the power of uneasiness may /must/ be admitted to be true /correct/. That which in the breast of the /those/ possible friends of efficient reform it is not in their power to create is - pleasure. That which in the same breast it is in their power to create is uneasiness. Locke's principle of uneasiness. Let them not disdain instruction here; though it be from the pen of a philosopher, a theorist, a speculatist, that it comes.
  • Title: [30 July 1810 Parl. Reform Plan]
    Description: 30 July 1810

    Parl. Reform Plan

    Ch. Course to be taken

    '.4. Means of conversion

    3

    Let them think moreover of Pistol. I mean the person - so called - the Antient - the Sure[?]. I mean not the thing, the engine. As with daggers, so let it be with pistols - whatsoever it happens to them /men/ to speak, {let them use none.} /no such things let them use./

    In this field they may behold a parable: - another parable. Through compulsion he would not eat the leek: but fists were shewn to him and he eat it. The Antient (the Ensign we should call him now adays) was a metaphysician /logician/: he had two masters; Pride and Fear: and, notwithstanding the impossibility, the two Masters coming to terms, he served at the same time, he took his lesson at the same time from, these two masters. He eat the leek because after some argument he liked it: and when did he like it? /was it that he liked it?/ - It was after his seeing the Welchman's clenched fists and not before. Not that the fists, or the sight of them were the causes of his eating it: it was his liking to it that was the cause of his eating it: as to the fists, if any were the cause of any thing, they were the causes of his liking it. The liking of it, let it be admitted, came not till after the sight of the fists - no matter: - it was post hoc only, not propter hoc, that the eating came.

    If hands /fists/ be shewn let them, at any rate in the first instance, be open and not clenched. If Locke's be the principle employed let it rather be not the Antient's instrument but the old woman's instrument: that instrument which was found so handy /efficient/ when employed in applying the application of Locke's principle to the breast of the unjust Judge.
  • Title: [[…?] 1815 Jug. True Ch. 87]
    Description: […?] 1815

    Jug. True

    Ch. 87 Unjust Judge

    Time same as per last, per Luke sole narrator – mentioned next after the parable, which is mentioned next after the lepers’ cures Ch. 77.

    Place, as per last

    What the object of those recommending importunity in prayer? Answer. To keep their attention and expectation from flagging – to keep them in the […?] of expectation: to keep their attention constantly fixt on the object, and thus preserve them from discontent despondency and deflection.

    What the object of the recommendation given of humility, as contrasted with the self confidence of the Pharisees. Answer: that being kept humble they should be kept tamed[?] and resigned: not disposed to discontent or /and/ murmuring.

    As to Pharisees in proportion as a man was assured of salvation and good treatment from God without him, he was independent of, without news of him.

    The main object was to inculcate humility in them: to this was conducive the praise of d o in others and the dispraise of the opposite quality.

    Ch. 87

    P. 98. Parables by which in prayer earnestness, coupled with humility, is recommended /inculcated/. the unjust Judge who to rid himself of importunity renders justice.

    Luke xviii 1 to 14. Matt. silent. Mark silent. John silent.