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| Mandy |
 Posted: Thu Jan 24, 2008 1:47 pm |
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persons find no difference between men.
8. There are many people who listen to a sermon in the same way as they
listen to vespers.
9. When we wish to correct with advantage and to show another that he errs,
we must notice from what side he views the matter, for on that side it is
usually true, and admit that truth to him, but reveal to him the side on
which it is false. He is satisfied with that, for he sees that he was not
mistaken and that he only failed to see all sides. Now, no one is offended
at not seeing everything; but one does not like to be mistaken, and that
perhaps arises from the fact that man naturally cannot see everything, and
that naturally he cannot err in the side he looks at, since the perceptions
of our senses are always true.
10. People are generally better persuaded by the reasons which they have
themselves discovered than by those which have come into the mind of others.
11. All great amusements are dangerous to the Christian life; but among all
those which the world has invented there is none more to be feared than the
theatre. It is a representation of the passions so natural and so delicate
that it excites th |
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| Mandy |
| Posted: Thu Jan 24, 2008 2:12 pm |
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of
the justice of God, rarely, at the time, think any thing of its being
that humiliation they have often heard insisted on, and that others
experience.
In many persons, the first conviction of the justice of God in their
condemnation which they take particular notice of, and probably the
first distinct conviction of it that they have, is of such a nature, as
seems to be above any thing merely legal. Though it be after legal
humblings, and much of a sense of their own helplessness, and of the
insufficiency of their own duties; yet it does not appear to be forced
by mere legal terrors and convictions, but rather from a high exercise
of grace, in saving repentance, and evangelical humiliation. For there
is in it a sort of complacency of soul in the attribute of God's
justice, as displayed in His threatenings of eternal damnation to
sinners. Sometimes at the discovery of it, they can scarcely forbear
crying out, It is just! It is just! Some express themselves, that they
could see the glory of God would shine bright in their own condemnation;
and they are ready to think that if they are damned, they could take
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| sally H |
| Posted: Thu Jan 24, 2008 2:31 pm |
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to be set at liberty. Some persons who had before, for a long
time, been exceedingly entangled with peculiar temptations of one sort
or other, unprofitable and hurtful distresses, were soon helped over
former stumbling-blocks, that hindered their progress towards saving
good; convictions have wrought more kindly, and they have been
successfully carried on in the way to life. And thus Satan seemed to be
restrained, till towards the latter end of this wonderful time, when
God's Holy Spirit was about to withdraw.
Many times persons under great awakenings were concerned, because they
thought they were not awakened, but miserable, hard-hearted, senseless,
sottish creatures still, and sleeping upon the brink of hell. The sense
of the need they have to be awakened, and of their comparative hardness,
grows upon them with their awakenings; so that they seem to themselves
to be very senseless, when indeed most sensible. There have been some
instances of persons who have had as great a sense of their danger and
misery as their natures could well subsist under, so that a little more
would probably have destroyed them; and yet they have expressed
themselves much amazed at their own insensibility and sottishness at
such an extraordinary time.
Persons are sometimes brought to the borders of despair, and it looks as
black as midnight to them a little before the day dawns in their souls.
Some few instances there have been, of persons who have had such a sense
of God's wrath for sin, that they have been overborne; and made to cry
out under an astonishing |
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| Mandy |
| Posted: Thu Jan 24, 2008 2:43 pm |
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prophets and evidences, nevertheless judge of their religion as well as
those who have that knowledge. They judge of it by the heart, as others
judge of it by the intellect. God himself inclines them to believe, and thus
they are most effectively convinced.
I confess indeed that one of those Christians who believe without proofs
will not, perhaps, be capable of convincing an infidel who will say the same
of himself. But those who know the proofs of religion will prove without
difficulty that such a believer is truly inspired by God, though he cannot
prove it himself.
For God having said in His prophecies (which are undoubtedly prophecies)
that in the reign of Jesus Christ He would spread His spirit abroad among
nations, and that the youths and maidens and children of the Church would
prophesy; it is certain that the Spirit of God is in these and not in the
others.
288. Instead of complaining that God had hidden Himself, you will give Him
thanks for not having revealed so much of Himself; and you will also give
Him thanks for not having revealed Himself to haughty sages, unworthy to
know so holy a God.
Two kinds of persons know Him: those who have a humble heart, and who love
lowliness, whatever kind of intellect they may have, high or low; and those
who have sufficient understanding to see the truth, whatever opposition they
may have to it.
289. Proof.--1. The Christian religion, by its establishment, having
established itself so strongly, so gently, whilst so contrary to nature. 2.
The sanctity, the dignity, and the humility of a Christian soul. 3. The
miracles of Holy Scripture. 4. Jesus Christ in particular. 5. The apostles
in particular. 6. Moses and the prophets in particular. 7. The Jewish
people. 8. The prophecies. 9. Perpetuity; no religion has perpetuity. 10.
The doctrine which gives a reason for everything. 11. The sanctity of this
law. 12. By the course of the world.
Surely, after considering what is life and what is religion, we sh |
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| Mandy |
| Posted: Thu Jan 24, 2008 2:53 pm |
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As when Ezekiel, chap. 20., Says that man will not
live by the commandments of God and will live by them.
685. Types.--If the law and the sacrifices are the truth, it must please
God, and must not displease Him. If they are types, they must be both
pleasing and displeasing.
Now in all the Scripture they are both pleasing and displeasing. It is said
that the law shall be changed; that the sacrifice shall be changed; that
they shall be without law, without a prince, and without a sacrifice; that a
new covenant shall be made; that the law shall be renewed; that the precepts
which they have received are not good; that their sacrifices are abominable;
that God has demanded none of them.
It is said, on the contrary, that the law shall abide for ever; that this
covenant shall be for ever; that sacrifice shall be eternal; that the
sceptre shall never depart from among them, because it shall not depart from
them till the eternal King comes.
Do all these passages indicate what is real? No. Do they then indicate what
is typical? No, but what is either real or typical. But the first passages,
excluding as they do reality, indicate that all this is only typical.
All these passages together cannot be applied to reality; all can be said to
be typical; therefore they are not spoken of reality, but of the type.
Agnus occisus est ab origine mundi.135 A sacrificing judge.
686. Contradictions.--The sceptre till the Messiah--without king or prince.
The |
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| Mandy |
| Posted: Thu Jan 24, 2008 3:11 pm |
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flood-gate, it
would immediately fly open, and the fiery floods of the fierceness and
wrath of God, would rush forth with inconceivable fury, and would come
upon you with omnipotent power; and if your strength were ten thousand
times greater than it is, yea, ten thousand times greater than the
strength of the stoutest, sturdiest devil in hell, it would be nothing
to withstand or endure it.
The bow of God's wrath is bent, and the arrow made ready on the string,
and justice bends the arrow at your heart, and strains the bow, and it
is nothing but the mere pleasure of God, and that of an angry God,
without any promise or obligation at all, that keeps the arrow one
moment from being made drunk with your blood. Thus all you that never
passed under a great change of heart, by the mighty power of the Spirit
of God upon your souls; all you that were never born again, and made new
creatures, and raised from being dead in sin, to a state of new, and
before altogether unexperienced light and life, are in the hands of an
angry God. However you may have reformed your life in many things, and
may have had religious affections, and may keep up a form of religion in
your families and closets, and in the house of God, it is nothing but
his mere pleasure that keeps you from being this moment swallowed up in
everlasting destruction. However unconvinced you may now be of the truth
of what you hear, by and by you will be fully convinced of it. Those
that are gone from being in the like circumstances with you, see that it
was so with them; for destruction came suddenly upon most of them; when
they expected nothing of it, and while they were saying, Peace and
safety: now they see, that those thing |
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| Mandy |
| Posted: Thu Jan 24, 2008 4:03 pm |
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to be proud.
The proper place for pride is in wisdom, for it cannot be granted to a man
that he has made himself wise, and that he is wrong to be proud; for that is
right. Now God alone gives wisdom, and that is why Qui gloriatur, in Domino
glorietur.74
461. The three lusts have made three sects; and the philosophers have done
no other thing than follow one of the three lusts.
462. Search for the true good.--Ordinary men place the good in fortune and
external goods, or at least in amusement. Philosophers have shown the vanity
of all this and have placed it where they could.
463. Philosophers.--They believe that God alone is worthy to be loved and
admired; and they have desired to be loved and admired of men and do not
know their own corruption. If they feel full of feelings of love and
admiration and find therein their chief delight, very well, let them think
themselves good. But if they find themselves averse to Him, if they have no
inclination but the desire to establish themselves in the esteem of men, and
if their whole perfection consists only in making men--but without
constraint--find their happiness in loving them, I declare that this
perfection is horrible. What! they have known God and have not desired
solely that men should love Him, but that men should stop short at them!
They have wanted to be the object of the voluntary delight of men.
464. Philosophers.--We are full of things which take us out of ourselves.
Our |
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| Mandy |
| Posted: Thu Jan 24, 2008 4:16 pm |
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no part of the glory of it; leaving it with God to take care of
the credit of His own work, and running the venture of any censorious
thoughts, which might be entertained of me to my disadvantage. That
distant persons may be under as great advantage as may be to judge for
themselves of this matter, I would be a little more large and
particular.
SECTION II. The Manner of Conversion Various, Yet Bearing a Great
Analogy.
I therefore proceed to give an account of the manner of persons being
wrought upon; and here there is a vast variety, perhaps as manifold as
the subjects of the operation; but yet in many things there is a great
analogy in all.-Persons are first awakened with a sense of their
miserable condition by nature, the danger they are in of perishing
eternally, and that it is of great importance to them that they speedily
escape and get into a better state. Those who before were secure and
senseless, are made sensible how much they were in the way to ruin, in
their former courses. Some are more suddenly seized with convictions-it
may be, by the news of others' conversion, or some thing they hear in
public, or in private conference-their consciences are smitten, as if
their hearts were pierced through with a dart. Others are awakened more
gradually, they begin at first to be something more thoughtful and
considerate, so as to come to a conclusion in their minds, that it is
their best and wisest way to delay no longer, but to improve the present
opportunity. They have accordingly set themselves seriously to meditate
on those things that have the most awakening tendency, on purpose to
obtain convictions; and so their awakenings have increased, till a sense
of their misery, by God's Holy Spirit setting in therewith, has had fast
hold of them. Others who |
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| Mandy |
| Posted: Thu Jan 24, 2008 4:18 pm |
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in them and no longer see virtues. We find fault with perfection
itself.
358. Man is neither angel nor brute, and the unfortunate thing is that he
who would act the angel acts the brute.
359. We do not sustain ourselves in virtue by our own strength, but by the
balancing of two opposed vices, just as we remain upright amidst two
contrary gales. Remove one of the vices, and we fall into the other.
360. What the Stoics propose is so difficult and foolish!
The Stoics lay down that all those who are not at the high degree of wisdom
are equally foolish and vicious, as those who are two inches under water.
361. The sovereign good. Dispute about the sovereign good.--Ut sis contentus
temetipso et ex te nascentibus bonis.48 There is a contradiction, for in the
end they advise suicide. Oh! What a happy life, from which we are to free
ourselves as from the plague!
362. Ex senatus-consultis et plebiscitis...
To ask like passages.
363. Ex senatus-consultis et plebiscitis scelera exercentur. Seneca.
588.[49]
Nihil tam absurde dici potest quod non dicatur ab aliquo philosophorum.50
Quibusdam destinatis sententiis consecrati quae non probant coguntur
defendere.51
Ut omnium rerum sic litterarum quoque intemperantia laboramus.52
Id maxime quemque decet, quod est cujusque suum maxime.53
Hos natura modos primum dedit.54
Paucis opus est litteris ad bonam mentem.55
Si quando turpe non sit, tamen non est non turpe quum id a multitudine
laudetur.56
Mihi sic usus est, tibi ut opus est facto, fac.57
364. Rarum est enim ut satis se quisque vereatur.58
Tot circa unum caput tumultuantes deos.59
Nihil turpius quam cognitioni assertionem praecurrere.60
Nec me pudet, ut istos, fateri nescire quid nesciam.61
Melius non incipient.62
365. Thought.--All the dignity of man consists in thought. Thought is,
therefore, by it |
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| Mandy |
| Posted: Thu Jan 24, 2008 4:33 pm |
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20:25. Praecepta non bona. "Statutes that were not good."
[108]"I will establish my covenant between me and Thee for an everlasting
covenant, to be a God unto Thee."
109Gen. 17:9. "Thou shalt keep my covenant therefore."
[110]Gen. 49:18. "I have waited for thy salvation, O Lord."
[111]Essays, 1. 22.
112Num. 11:29. Quis tribuat ut omnis populus prophetet. "Would God that all
the Lord's people were prophets."
[113]De cultu feminarum, i-3. "He could equally have renewed it, under the
Spirit's inspiration, after it had been destroyed by the violence of the
deluge, as, after the destruction of Jerusalem by the Babylonian storming of
it, every document of the Jewish literature is generally agreed to have been
restored through Ezra."
[114]Eusebius, Ecclesiastical History, V. viii. 14. "God was glorified, and
the Scriptures were recognized as truly divine, for they all rendered the
same things in the same words and the same names, from beginning to end, so
that even the heathen who were present knew that the Scriptures had been
transla |
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| Mandy |
| Posted: Thu Jan 24, 2008 4:38 pm |
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to
make its possessor happy by the mere contemplation of what he is? Must he be
diverted from this thought like ordinary folk? I see well that a man is made
happy by diverting him from the view of his domestic sorrows so as to occupy
all his thoughts with the care of dancing well. But will it be the same with
a king, and will he be happier in the pursuit of these idle amusements than
in the contemplation of his greatness? And what more satisfactory object
could be presented to his mind? Would it not be a deprivation of his delight
for him to occupy his soul with the thought of how to adjust his steps to
the cadence of an air, or of how to throw a ball skilfully, instead of
leaving it to enjoy quietly the contemplation of the majestic glory which
encompasses him? Let us make the trial; let us leave a king all alone to
reflect on himself quite at leisure, without any gratification of the
senses, without any care in his mind, without society; and we will see that
a king without diversion is a man full of wretchedness. So this is carefully
avoided, and near the persons of kings there never fail to be a great number
of people who see to it that amusement follows business, and who watch all
the time of their leisure to supply them with delights and games, so that
there is no blank in it. In fact, kings are surrounded with persons who are
wonderfully attentive in taking care that the king be not alone and in a
state to think of himself, knowing well that he will be miserable, king
though he be, if he meditate on self.
In all this I am not talking of Christian kings as Christians, but only as
kings.
143. Diversion.--Men are entrusted from infancy with the care of their
honour, their property, their friends, and even with the property and the
honour of their friends. They are overwhelmed with business, with the study
of lan |
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| sally H |
| Posted: Thu Jan 24, 2008 4:55 pm |
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there is perhaps a kind of intellect that can search with ease a few
premises to the bottom and cannot in the least penetrate those matters in
which there are many premises.
There are then two kinds of intellect: the one able to penetrate acutely and
deeply into the conclusions of given premises, and this is the precise
intellect; the other able to comprehend a great number of premises without
confusing them, and this is the mathematical intellect. The one has force
and exactness, the other comprehension. Now the one quality can exist
without the other; the intellect can be strong and narrow, and can also be
comprehensive and weak.
3. Those who are accustomed to judge by feeling do not understand the
process of reasoning, for they would understand at first sight and are not
used to seek for principles. And others, on the contrary, who are accustomed
to reason from principles, do not at all understand matters of feeling,
seeking principles and being unable to see at a glance.
4. Mathematics, intuition.--True eloquence makes light of eloquence, true
morality makes light of morality; that is to say, the morality of the
judgement, which has no rules, makes light of the morality of the intellect.
For it is to j |
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| sally H |
| Posted: Thu Jan 24, 2008 5:21 pm |
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see, and believe thee. (They
do not say: What doctrine do you preach?)"
196John 3:2. "No man can do these miracles that thou doest, except God be
with him."
[197]"The Lord, making manifest his presence, upholdeth them that are his
own portion."
198"And others, tempting him, sought of him a sign from heaven."
199Matt. 12:39. "An evil generation seeketh after a sign; and there shall no
sign be given to it."
200"And he sighed deeply in his spirit, and saith, why doth this generation
seek after a sign?"
201"Mark 6:5. "And he could there do no mighty work."
202John 4:48. "Except ye see... ye will not believe."
2039. "In signs and lying wonders."
204II Thess. 2:9-11 "After the working of Satan... and with all
deceivableness of unrighteousness in them that perish, because they received
not the love of the truth, that they might be saved. And for this cause God
shall send them strong delusion, that they should believe a lie."
205Deut. 13:3. "for the Lord your God proveth you, to know whether ye love
the Lord."
206Matt. 24:25-26. "Behold, I have told you before. Wherefore if they shall
say unto you, Behold."
207Is. 5:4. Quis est quod debui ultra facere vineae meae, et non faci ei?
"What could have been done more to my vineyard, that I have not done in it?"
[208]Gal. 1:8. "But though an angel."
209Ps. 41:4. "Where is thy God?"
[210]Ps. 111:4. "Unto the upright there ariseth light in the darkness."
211"The yes and the no."
212Is. 10:1. "Woe unto them that decree unrighteous decrees."
213John 15:24. "If he had not done."
214John 15:24. "If he had not done among them the works which none other |
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| sally H |
| Posted: Thu Jan 24, 2008 5:26 pm |
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10:17. "Faith cometh by hearing."
35"I know." "I believe."
36Ps. 119. 36. "Incline my heart, O Lord."
[37]Wisd. of Sol. 15:8, 16. "He moulds a God... like unto himself."
38Matt. 18:3. "Except ye become as little children."
[39]Ps. 119:36. "Incline my heart, O Lord, unto thy testimonies."
40Cicero, De finibus, V. 21. "There is no longer anything which is ours;
what I call ours is conventional."
[41]Seneca, Epistles, xcv. "It is by virtue of senatus-consultes and
plebiscites that one commits crimes."
[42]Tacitus, Annals, iii. 25. "Once we suffered from our vices; today we
suffer from our laws."
43Saint Augustine, City of God, iv. 27. "As he has ignored the truth which
frees, it is right he is mistaken."
[44]Cicero, De officiis, iii, 17. "Concerning true law."
45Eccles. 3:19. "for all is vanity."
46Rom. 8:20-21. "It shall be delivered."
[47]Horace, Odes, III. xxix. 13. "Changes nearly always please the great."
48Seneca, Epistles, xx. 8. "In order that you are satisfied with yourself
and the good that is born from you."
[49]Montaigne, Essays, ii. 12.
50Cicero, De Divinatione, ii. 58. "There is nothing so absurd that it has
not been said by some philosopher."
51Cicero, Disputationes Tusculanae, ii. 2. "Devoted to certain fixed
opinions, they are forced to defend what they hardly approve."
52Seneca, Epistles, cvi. "We suffer from an excess of literature as from an
excess of anything."
53Cicero, De officiis, i. 31. "What suits each one best is what is to him
the most natural."
54Virgil, The Georgics, ii. "Nature gave them first these limits."
55Seneca, Epis |
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| sally H |
| Posted: Thu Jan 24, 2008 5:35 pm |
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but to the highest tyranny.
We must relax our minds a little; but this opens the door to the greatest
debauchery. Let us mark the limits. There are no limits in things. laws
would put them there, and the mind cannot suffer it.
381. When we are too young, we do not judge well; so, also, when we are too
old. If we do not think enough, or if we think too much on any matter, we
get obstinate and infatuated with it. If one considers one's work
immediately after having done it, one is entirely prepossessed in its
favour; by delaying too long, one can no longer enter into the spirit of it.
So with pictures seen from too far or too near; there is but one exact point
which is the true place wherefrom to look at them: the rest are too near,
too far, too high or too low. Perspective determines that point in the art
of painting. But who shall determine it in truth and morality?
382. When all is equally agitated, nothing appears to be agitated, as in a
ship. When all tend to debauchery, none appears to do so. He who stops draws
attention to the excess of others, like a fixed point.
383. The licentious tell men of orderly lives that they stray from nature's
path, while they themselves follow it; as people in a ship think those move
who are on the shore. On all sides the language is similar. We must have a
fixed point in |
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