Newsgroup: it.scienza.ambiente
Titolo: Re: 9/11 INSIDE JOB - the PROOF by PHYSICS

the friar.)
54. Miscellaneous.--A form of speech, "I should have liked to apply myself
to that."
55. The aperitive virtue of a key, the attractive virtue of a hook.
56. To guess: "The part that I take in your trouble." The Cardinal did not
want to be guessed.
"My mind is disquieted." I am disquieted is better.
57. I always feel uncomfortable under such compliments as these: "I have
given you a great deal of trouble," "I am afraid I am boring you," "I fear
this is too long." We either carry our audience with us, or irritate them.
58. You are ungraceful: "Excuse me, pray." Without that excuse I would not
have known there was anything amiss. "With reverence be it spoken..." The
only thing bad is their excuse.
59. "To extinguish the torch of sedition"; too luxuriant. "The restlessness
of his genius"; two superfluous grand words.
                  SECTION II: THE MISERY OF MAN WITHOUT GOD
60. First part: Misery of man without God.
Second part: Happiness of man with God.
Or, First part: That nature is corrupt. Proved by nature itself.
Second part: That there is a Redeemer. Proved by Scripture.
61. Order.--I might well have taken this discourse in an order like this: to
show the vanity of all conditions of men, to show the vanity of ordinary
lives, and then the vanity of philosophic lives, sceptics, stoics; but the
order would not have been kept. I know a little what it is, and how few
people understand it. No human s

all effectual; and they very often entertain a strong persuasion
that He will in His own time do it for them.
There is wrought in them a holy repose of soul in God through Christ,
with a secret disposition to fear and love Him, and to hope for
blessings from Him in this way. Yet they have no imagination that they
are now converted; it does not so much as come in their minds: and very
often the reason is, that they do not see that they accept of this
sufficiency of salvation they behold in Christ, having entertained a
wrong notion of acceptance; not being sensible that the obedient and
joyful entertainment which their hearts give to this discovery of grace
is a real acceptance of it. They know not that the sweet complacence
they feel in the mercy and complete salvation of God, as it includes
pardon and sanctification, and is held forth to them only through
Christ, is a true receiving of this mercy, or a plain evidence of their
receiving it. They expected I know not what kind of act of soul, and
perhaps they had no distinct idea of it themselves.
And indeed it appears very plainly in some of them, that before their
own conversion

in them
and a liking for them.
907. The casuists submit the decision to the corrupt reason, and the choice
of decisions to the corrupt will, in order that all that is corrupt in the
nature of man may contribute to his conduct.
908. But is it probable that probability gives assurance?
Difference between rest and security of conscience. Nothing gives certainty
but truth; nothing gives rest but the sincere search for truth.
909. The whole society itself of their casuists cannot give assurance to a
conscience in error, and that is why it is important to choose good guides.
Thus they will be doubly culpable, both in having followed ways which they
should not have followed, and in having listened to teachers to whom they
should not have listened.
910. Can it be anything but compliance with the world which makes you find
things probable? Will you make us believe that it is truth and that, if
duelling were not the fashion, you would find it probable that they might
fight, considering the matter in itself.?
911. Must we kill to prevent there being any wicked? This is to make both
parties wicked instead of one. Vince in bono malum.227 (Saint Augustine.)
912. Universal.--Ethics and language are special, but universal sciences.
913. Probability.--Each one can employ it; no one can take it away.
914. They allow lust to act, and check scruples; whereas they should do the
contrary.
915. Montalte.--Lax opinions please men so much, that it is strange that
theirs displease. It is because they have exceeded all bounds. Again, there
are many people who see the truth, and who cannot attain to it; but there
are few who do not know that the purity of religion is opposed to our
corruptions. It is absurd to say that an eternal recompense is offered to

in a measure
brought off from popery; but seemed very awkward and dull in receiving
any clear notion of the Protestant scheme till he was converted; and
then he was remarkably altered in this respect.
There is a vast difference, as observed, in the degree, and also in the
particular manner, of persons' experiences, both at and after
conversion; some have grace working more sensibly in one way, others in
another. Some speak more fully of a conviction of the justice of God in
their condemnation; others, more of their consenting to the way of
salvation by Christ; and some, more of the actings of love to God and
Christ. Some speak more of acts of affiance, in a sweet and assured
conviction of the truth and faithfulness of God in His promises; others,
more of their choosing and resting in God as their whole and everlasting
portion; and of their ardent and longing desire after God, to have
communion with Him; and others, more of their abhorrence to themselves
for their past sins, and earnest longings to live to God's glory for the
time to come. But it seems evidently to be the same work, the same
habitual change wrought in the heart; it all tends the same way, and to
the same end; and it is plainly the same spirit that breathes and acts
in various persons. There is an endless variety in the particular manner
and circumstances in which persons are wrought on; and an opportunity of
seeing so much will show that God is furt