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Titolo: Re: POINTER: ALL THESE NET-ABUSE GROUPS! WHICH ONE SHOULD I USE?

has
been to get it recommended to these men by their near relatives.
Justice and truth are two such subtle points that our tools are too blunt to
touch them accurately. If they reach the point, they either crush it, or
lean all round, more on the false than on the true.
Man is so happily formed that he has no... good of the true, and several
excellent of the false. Let us now see how much... But the most powerful
cause of error is the war existing between the senses and reason.
83. We must thus begin the chapter on the deceptive powers. Man is only a
subject full of error, natural and ineffaceable, without grace. Nothing
shows him the truth. Everything deceives him. These two sources of truth,
reason and the senses, besides being both wanting in sincerity, deceive each
other in turn. The senses mislead the Reason with false appearances, and
receive from Reason in their turn the same trickery which they apply to her;
Reason has her revenge. The passions of the soul trouble the senses, and
make false impressions upon them. They rival each other in falsehood and
deception.
But besides those errors which arise accidentally and through lack of
intelligence, with these heterogeneous faculties...
84. The imagination enlarges little objects so as to fill our souls with a
fantastic estimate; and, with rash insolence, it belittles the great to its
own measure, as when talking of God.
85. Things which have most hold on us, as the concealment of our few
possessions, are often a mere nothing. It is a nothing which our imagination
magnifies into a mountain. Another turn of the imagination would make us
discover this without difficulty.
86. My fancy makes me hate a croaker, and one who pants when eating. Fancy
has great weight. Shall we profit by it? Shall we yield

and Saint Paul employ the rule of love, not of intellect; for
they would warm, not instruct. It is the same with Saint Augustine. This
order consists chiefly in digressions on each point to indicate the end, and
keep it always in sight.
284. Do not wonder to see simple people believe without reasoning. God
imparts to them love of Him and hatred of self. He inclines their heart to
believe. Men will never believe with a saving and real faith, unless God
inclines their heart; and they will believe as soon as He inclines it. And
this is what David knew well, when he said: Inclina cor meum, Deus, in...
[39]
285. Religion is suited to all kinds of minds. Some pay attention only to
its establishment, and this religion is such that its very establishment
suffices to prove its truth. Others trace it even to the apostles. The more
learned go back to the beginning of the world. The angels see it better
still, and from a more distant time.
286. Those who believe without having read the Testaments, do so because
they have an inward disposition entirely holy, and all that they hear of our
religion conforms to it. 

with the expected glory; and thus men did not think
it was He. After His death, Saint Paul came to teach men that all these
things had happened in allegory; that the kingdom of God did not consist in
the flesh, but in the spirit; that the enemies of men were not the
Babylonians, but the passions; that God delighted not in temples made with
hands, but in a pure and contrite heart; that the circumcision of the body
was unprofitable, but that of the heart was needed; that Moses had not given
them the bread from heaven, etc.
But God, not having desired to reveal these things to this people who were
unworthy of them and having, nevertheless, desired to foretell them, in
order that they might be believed, foretold the time clearly, and expressed
the things sometimes clearly, but very often in figures, in order that those
who loved symbols might consider them and those who loved what was
symbolised might see it therein.
All that tends not to charity is figurative.
The sole aim of the Scripture is charity.
All which tends not to the sole end is the type of it. For since there is
only one end, all which does not lead to it in express terms is figurative.
God thus varies that sole precept of charity to satisfy our curiosity which
seeks for variety, by that variety which still leads us to the one thing
needful. For one thing alone is needful, and we love variety; and God
satisfies both by these variet

knew what his friend said of him in his
absence, although he then spoke in sincerity and without passion.
Man is, then, only disguise, falsehood, and hypocrisy, both in himself and
in regard to others. He does not wish any one to tell him the truth; he
avoids telling it to others, and all these dispositions, so removed from
justice and reason, have a natural root in his heart.
101. I set it down as a fact that if all men knew what each said of the
other, there would not be four friends in the world. This is apparent from
the quarrels which arise from the indiscreet tales told from time to time. I
say, further, all men would be...
102. Some vices only lay hold of us by means of others, and these, like
branches, fall on removal of the trunk.
103. The example of Alexander's chastity has not made so many continent as
that of his drunkenness has made intemperate. It is not shameful not to be
as virtuous as he, and it seems excusable to be no more vicious. We do not
believe ourselves to be exactly sharing in the vices of the vulgar when we
see that we are sharing in those of great men; and yet we do not observe
that in these matters they are ordinary men. We hold on to them by the same
end by which they hold on to the 

will you neglect this
precious season which you now enjoy, when so many others of your age are
renouncing all youthful vanities, and flocking to Christ? You especially
have now an extraordinary opportunity; but if you neglect it, it will
soon be with you as with those persons who spent all the precious days
of youth in sin, and are now come to such a dreadful pass in blindness
and hardness. -- And you, children, who are unconverted, do not you know
that you are going down to hell, to bear the dreadful wrath of that God,
who is now angry with you every day and every night? Will you be content
to be the children of the devil, when so many other children in the land
are converted, and are become the holy and happy children of the King of
kings? 
And let every one that is yet out of Christ, and hanging over the pit of
hell, whether they be old men and women, or middle aged, or young
people, or little children, now hearken to the loud calls of God's word
and providence. This acceptable year of the Lord, a day of such great
favour to some, will doubtless be a day of as remarkable vengeance to
others. Men's hearts harden, and their guilt increases apace at such a
day as this, if they neglect their souls; and never was there so great
danger of such persons being given up to hardness of heart and blindness
of mind. God seems now to be hastily gathering in his elect in all parts
of the land; and probably the greater part of adult persons that ever
shall be saved, will be brought in now in a little time, and that it
will be as it was on the great out-pouring of the Spirit upon the Jews
in the apostles' days

Disputationes Tusculanae, i, ii Harum sententiarum quae vera
sit, Deus aliquis viderit. "Which of these opinions in the truth, a god will
see."
[11]Montaigne, Essays, ii.
[12]Montaigne, Essays, ii.
[13]Treatise on the Vacuum.
[14]Terence, Heauton Timorumenos, III. v. 8. "There is one who will say
great foolishness with great effort."
[15]Montaigne, Essays, ii.
[16]Pliny, ii. "As though there were anyone more unhappy than a man
dominated by his imagination."
17Cicero, De Divinatione ii. 22. "A common happening does not astonish, even
though the cause is unknown; an event such as one has never seen before
passes for a prodigy."
[18]Allusion to Gen. 7. 14. Ipsi et omne animal secundus genus suum. "And
every beast after his kind."
19Homer, Odyssey, xviii.
20Livy, xxxiv. 17. "A brutal people, for whom, when they have not armour,
there is not life."
21Ecclus. 24:11. "With all these I have sought rest."
22"Terror which is more powerful than religion."
[23]"From fear that they are being led by terror, without guidance,
domination appears tyrannical."
[24]"What will become of men who mistake small things and do not believe in
greater?"
25Is. 45:15. "Thou art a God that hidest thyself."
[26]Wisd. of Sol. 4:12. "Bewitching of naughtiness."
[27]Wisd. of Sol. 5:15. "The remembrance of a guest that tarrieth but a
day."
281 Cor. 1:21.
29"They have s

has generally been most sensible in such persons. Oftentimes,
the first sensible change after the extremity of terrors, is a calmness,
and then the light gradually comes in; small glimpses at first, after
their midnight darkness, and a word or two of comfort, as it were softly
spoken to them. They have a little taste of the sweetness of divine
grace, and the love of a Savior, when terror and distress of conscience
begin to be turned into an humble, meek sense of their own unworthiness
before God. There is felt, inwardly, sometimes a disposition to praise
God; and after a little while the light comes in more clearly and
powerfully. But yet, I think, more frequently, great terrors have been
followed with more sudden and great light and comfort; when the sinner
seems to be as it were subdued and brought to a calm, from a kind of
tumult of mind, then God lets in an extraordinary sense of His great
mercy through a Redeemer.
Converting influences very commonly bring an extraordinary conviction of
the reality and certainty of the great things of religion; though in
some this is much greater some time after conversion, than at first.
They have that sight and taste of the divine excellency there is in the
gospel, which is more effectual to convince them than reading many
volumes of arguments without it. It seems to me, that in many instances,
when the glory of Christian truths has been set before persons, and they
have at the same time as it were seen, and tasted, and felt the divinity
of them, they have been as far from doubting their truth as they are
from doubting whether there be a sun, when their eyes are open in the
midst of a clear hemisphere, and the strong blaze of His light overcomes
all objections. And yet, many of them, if we should ask them why they
believed those things to be true, would not be able well to express or
communicate a sufficient reason to satisfy the inquirer; and perhaps
would make no other answer but that they see Him to be true. But a
person might soo

on Thy assurance I believe their malice.
"No, for I, by whom thou learnest, can heal thee of them, and what I say to
thee is a sign that I will heal thee. In proportion to thy expiation of
them, thou wilt know them, and it will be said to thee: 'Behold thy sins are
forgiven thee.' Repent, then, for thy hidden sins, and for the secret malice
of those which thou knowest."
Lord, I give Thee all.
"I love thee more ardently than thou hast loved thine abominations, ut
immundus pro luto.
"To Me be the glory, not to thee, worm of the earth.
"Ask thy confessor, when My own words are to thee occasion of evil, vanity,
or curiosity."
I see in me depths of pride, curiosity, and lust. There is no relation
between me and God, nor Jesus Christ the Righteous. But He has been made sin
for me; all Thy scourges are fallen upon Him. He is more abominable than I,
and, far from abhorring me, He holds Himself honoured that I go to Him and
succour Him.
But He has healed Himself, and still more so will He heal me.
I must add my wounds to His, and join myself to Him; and He will save me in
saving Himself. But this must not be postponed to the future.
Eritis sicut dii scientes bonum et malum.98 Each one creates his god, when
judging, "This is good or bad"; and men mourn or rejoice too much at events.
Do little things as though they were great, because of the majesty of Jesus

Popes will find the Church still in outcry.
The Inquisition and the Society are the two scourges of the truth.
Why do you not accuse them of Arianism? For, though they have said that
Jesus Christ is God, perhaps they mean by it not the natural interpretation,
but, as it is said, Dii estis.229
If my Letters are condemned at Rome, that which I condemn in them is
condemned in heaven. Ad tuum, Domine Jesu, tribunal appello.[230]
You yourselves are corruptible.
I feared that I had written ill, seeing myself condemned; but the example of
so many pious writings makes me believe the contrary. It is no longer
allowable to write well, so corrupt or ignorant is the Inquisition!
"It is better to obey God than men."
I fear nothing; I hope for nothing. It is not so with the bishops.
Port-Royal fears, and it is bad policy to disperse them; for they will fear
no longer and will cause greater fear. I do not even fear your like
censures, if they are not founded on those of tradition. Do you censure all?
What! Even my respect? No. Say then what, or you will do nothing, if you do
not point out the evil, and why it is evil. And this is what they will have
great difficulty in doing.
Probability.--They have given a ridiculous explanation of certitude; for,
after having established that all their ways are sure, they have no longer

still more so will He heal me.
I must add my wounds to His, and join myself to Him; and He will save me in
saving Himself. But this must not be postponed to the future.
Eritis sicut dii scientes bonum et malum.98 Each one creates his god, when
judging, "This is good or bad"; and men mourn or rejoice too much at events.
Do little things as though they were great, because of the majesty of Jesus
Christ who does them in us and who lives our life; and do the greatest
things as though they were little and easy, because of His omnipotence.
554. It seems to me that Jesus Christ only allowed His wounds to be touched
after His resurrection: Noli me tangere.[99] We must unite ourselves only to
His sufferings.
At the Last Supper He gave Himself in communion as about to die; to the
disciples at Emmaus as risen from the dead; to the whole Church as ascended
into heaven.
555. "Compare not thyself with others, but with Me. If thou dost not find Me
in those with whom thou comparest thyself, thou comparest thyself to one who
is abominable. If thou findest Me in them, compare thyself to Me. But whom
wilt thou compare? Thyself, or Me in thee? If it is thyself, it is one who
is abominable. If it is I, thou comparest Me to Myself. Now I am God in all.
"I speak to thee, and often counsel thee, because thy director cannot speak
to thee, for I do not want thee to lack a guide.
"And perhaps I do so at his prayers, and thus he leads thee without thy
seeing it. Thou wouldst not seek Me, if thou didst not possess Me.
"Be not therefore troubled."
          SECTION VIII: THE FUNDAMENTALS OF THE CHRISTIAN RELIGION
556.... Men blaspheme what they do not know. The Christian religion consists
in two points. It is of equal concern to men to know them, and it is equally
dan

turned to God: and that a
man can challenge nothing either in absolute justice, or by free
promise, from any thing he does before he has believed on Jesus Christ,
or has true repentance begun in him. It appears to me, that if I had
taught those who came to me under trouble any other doctrine, I should
have taken a most direct course utterly to undo them. I should have
directly crossed what was plainly the drift of the Spirit of God in His
influences upon them; for if they had believed what I said, it would
either have promoted self-flattery and carelessness, and so put an end
to their awakenings; or cherished and established their contention and
strife with God, concerning His dealings with them and others, and
blocked up their way to that humiliation before the Sovereign Disposer
of life and death, whereby God is wont to prepare them for His
consolations. And yet those who have been under awakenings have
oftentimes plainly stood in need of being encouraged, by being told of
the infinite and all-sufficient mercy of God in Christ; and that it is
God's manner to succeed diligence, and to ble

they are led into in their own meditations.
The arguments are the same that they have heard hundreds of times; but
the force of the arguments, and their conviction by them, is altogether
new; they come with a new and before unexperienced power. Before, they
heard it was so, and they allowed it to be so; but now they see it to be
so indeed. Things now look exceeding plain to them, and they wonder they
did not see them before.
They are so greatly taken with their new discovery, and things appear so
plain and so rational to them, that they are often at first ready to
think they can convince others; and are apt to engage in talk with every
one they meet with, almost to this end; and when they are disappointed,
are ready to wonder that their reasonings seem to make no more
impression. Many fall under such a mistake as to be ready to doubt of
their good estate, because there was so much use made of their own
reason in the convictions they have received; they are afraid that they
have no illumination above the natural force of their own faculties: and
many make that an objection against the spirituality of their
convictions, that it is so easy to see things as they now see them. They
have often heard, that conversion is a work of mighty power, manifesting
to the soul what neither man nor angel can give such a conviction of;
but it seems to them that these things are so plain and easy, and
rational, that any body can see them. If they are asked, why they never
saw thus before, they say, it seems to them it was because they never
thought of it. But very often these difficulties are soon removed by
those of another nature; for when God withdraws, they find themselves as
it were blind again, they for the present lose their realizing sense of
those things that looked so plain to them, and, by all they can do, they
cannot recover it, till God renews the inf

grace, and an universal necessity
of a mediator. This has been effected by leading them more and more to a
sense of their exceeding wickedness and guiltiness in His sight; their
pollution, and the insufficiency of their own righteousness; that they
can in no wise help themselves, and that God would be wholly just and
righteous in rejecting them and all that they do, and in casting them
off for ever. There is however a vast variety as to the manner and
distinctness of such convictions.
As they are gradually more and more convinced of the corruption and
wickedness of their hearts, they seem to themselves to grow worse and
worse, harder and blinder, and more desperately wicked, instead of
growing better. They are ready to be discouraged by it, and oftentimes
never think themselves so far off from good as when they are nearest.
Under the sense which the Spirit of God gives them of their sinfulness,
they often think that they differ from all others; their hearts are
ready to sink with the thought that they are the worst of all, and that
none ever obtained mercy who were so wicked as they.
When awakenings first begin, their consciences are commonly most
exercised about their outward vicious course, or other acts of sin; but
afterwards are much more burdened with a sense of heart-sins, the
dreadful corruption of their nature, their enmity against God, the pride
of their hearts, their unbelief, their rejection of Christ, the
stubbornness and obstinacy of their wills; and the like. In many, God
makes much use of their own experience, in the course of their
awakenings and endeavors after saving good, to convince them of their
own vile emptiness and universal depravity.
Very often, under first awakenings, when they are brought to reflect on
the sin of their past lives, and have something of a terrifying sense of
God's anger, they set themselves to walk

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 things on which they depended for peace
and safety, were nothing but thin air and empty shadows. 
The God that holds you over the pit of hell, much as one holds a spider,
or some loathsome insect over the fire, abhors you, and is dreadfully
provoked: his wrath towards you b

Deo unus spiritus est. We love ourselves, because we are members
of Jesus Christ. We love Jesus Christ, because He is the body of which we
are members. All is one, one is in the other, like the Three Persons.
484. Two laws suffice to rule the whole Christian Republic better than all
the laws of statecraft.
485. The true and only virtue, then, is to hate self (for we are hateful on
account of lust) and to seek a truly lovable being to love. But as we cannot
love what is outside ourselves, we must love a being who is in us and is not
ourselves; and that is true of each and all men. Now, only the Universal
Being is such. The kingdom of God is within us; the universal good is within
us, is ourselves--and not ourselves.
486. The dignity of man in his innocence consisted in using and having
dominion over the creatures, but now in separating himself from them and
subjecting himself to them.
487. Every religion is false which, as to its faith, does not worship one
God as the origin of everything and which, as to its morality, does not love
one only God as the object of everythi

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 s