A Quote by Joseph Butler
Every one of our passions and affections hath its natural stint and bound, which may easily be exceeded; whereas our enjoyments can possibly be but in a determinate measure and degree.
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Our notions with respect to the importance of life, and our attachment to it, depend on a principle which has very little to do with its happiness or its misery. The love of life is, in general, the effect not of our enjoyments, but of our passions.
Time was with most of us, when Christmas Day, encircling all our limited world like a magic ring, left nothing out for us to miss or seek; bound together all our home enjoyments, affections, and hopes; grouped everything and everyone round the Christmas fire, and make the little picture shining in our bright young eyes, complete.
Therefore, when we find our heart inflamed with love to God, we may know that God hath shined upon our souls in the pardon of sin; and proportionally to our measure of love is our assurance of pardon. Therefore we should labour for a greater measure thereof, that our hearts may be the more inflamed in the love of God.
We are not commanded (or forbidden) to love our mates, our children, our friends, our country because such affections come naturally to us and are good in themselves, although we may corrupt them. We are commanded to love our neighbor because our natural attitude toward the other is one of either indifference or hostility.
But even our pleasures are calculated and business like. We measure our enjoyments by the sum expended. Our salons are often little better than bazaars of fashion.
Everything is a gift. The degree to which we are awake to this truth is a measure of our gratefullness, and gratefullness is a measure of our aliveness.
The progress of the natural sciences in modern times has of course so much exceeded all expectations that any suggestion that there may be some limits to it is bound to arouse suspicion.
The feelings of our heart, the agitation of our passions, the vehemence of our affections, dissipate all its conclusions, and reduce the profound philosopher to a mere plebeian
I am a Jew. Hath not a Jew eyes? Hath not a Jew hands, organs, dimensions, senses, affections, passions?
Let grace and goodness be the principal loadstone of thy affections. For love which hath ends, will have an end; whereas that which is founded on true virtue, will always continue.
Every man hath a general desire of his own happiness; and likewise a variety of particular affections, passions, and appetites to particular external objects.
We do not want to lose our grief, because our grief is bound up with our love and we could not cease to mourn without being robbed of our affections.
We are not to renounce our senses and experience, nor (that which is the undoubted Word of God) our natural Reason. For they are the talents which he hath put into our hands to negotiate, till the coming again of our blessed savior, and therefore not to be folded up in the napkin of an implicate faith, but employed in the purchase of justice, peace, and true religion. For though there be many things in God's Word above Reason--that is to say, which cannot by natural reason be either demonstrated or confuted--yet there is nothing contrary to it.
The rich and luxurious may claim an exclusive right to those pleasures which are capable of being purchased by pelf, in which the mind has no enjoyment, and which only afford a temporary relief to languor by steeping the senses in forgetfulness; but in the precious pleasures of the intellect, so easily accessible by all mankind, the great have no exclusive privilege; for such enjoyments are only to be procured by our own industry.
We measure our enjoyments by the sum expended.
The gist of the matter is this: Every impression that comes in from without, be it a sentence which we hear, an object of vision, or an effluvium which assails our nose, no sooner enters our consciousness than it is drafted off in some determinate direction or other, making connection with the other materials already there, and finally producing what we call our reaction. The particular connections it strikes into are determined by our past experiences and the 'associations' of the present sort of impression with them.
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