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"Ramón" <ramonvaldor***telecable.es> escribió en el mensaje
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> Espero las criticas a todas las fotos para mejorar en todo.
> Ser criticado es aprender.
>

which is the discourse on "the machine," on preparing
the machine, on seeking by reason.

247. Order.--A letter of exhortation to a friend to induce him to seek. And
he will reply, "But what is the use of seeking? Nothing is seen." Then to
reply to him, "Do not despair." And he will answer that he would be glad to
find some light, but that, according to this very religion, if he believed
in it, it will be of no use to him, and that therefore he prefers not to
seek. And to answer to that: The machine.

248. A letter which indicates the use of proofs by the machine.--Faith is
different from proof; the one is human, the other is a gift of God. Justus
ex fide vivit.33 It is this faith that God Himself puts into the heart, of
which the proof is often the instrument, fides ex auditu;34 but this faith
is in the heart, and makes us not say scio, but credo.35

249. It is superstition to put one's hope in formalities; but it is pride to
be unwilling to submit to them.

250. The external must be joined to the internal to obtain anything from
God, that is to say, we must kneel, pray with the lips, etc., in order that
proud man, who would not submit himself to

and rise
night and day, and the seed should spring and grow up, he knoweth not
how; for the earth bringeth forth fruit of herself, first the blade,
then the ear, after that the full corn in the ear."

In some, converting light is like a glorious brightness suddenly shining
upon a person, and all around him: they are in a remarkable manner
brought out of darkness into marvelous light. In many others it has been
like the dawning of the day, when at first but a little light appears,
and it may be presently hid with a cloud; and then it appears again, and
shines a little brighter, and gradually increases, with intervening
darkness, till at length it breaks forth more clearly from behind the
clouds. And many are, doubtless, ready to date their conversion wrong,
throwing by those lesser degrees of light that appeared at first
dawning, and calling some more remarkable experience they had
afterwards, their conversion. This often, in a great measure, arises
from a wrong understanding of what they have always been taught, that
conversion is a great change, wherein old things are done away, and all
things become new, or at least from a false inference from that
doctrine.

Persons commonly at first conversion, and afterwards, have had many
texts of Scripture brought to their minds, which are exceeding suitable
to their circumstances, often come with great power, as the word of God
or of Christ indeed; and many have a multitude of sweet invitations,
promises, and doxologies flowing in one after another, bringing great
light and comfort with them, filling the soul brimful, enlarging the
hear

one side of the balance, we change the other also. This makes me believe
that the springs in our brain are so adjusted that he who touches one
touches also its contrary.

71. Too much and too little wine. Give him none, he cannot find truth; give
him too much, the same.

72. Man's disproportion.--This is where our innate knowledge leads us. If it
be not true, there is no truth in man; and if it be true, he finds therein
great cause for humiliation, being compelled to abase himself in one way or
another. And since he cannot exist without this knowledge, I wish that,
before entering on deeper researches into nature, he would consider her both
seriously and at leisure, that he would reflect upon himself also, and
knowing what proportion there is... Let man then contemplate the whole of
nature in her full and grand majesty, and turn his vision from the low
objects which surround him. Let him gaze on that brilliant light, set like
an eternal lamp to illumine the universe; let the earth appear to him a
point in comparison with the vast circle described by the sun; and let him
wonder at the fact that this vast circle is itself but a very fine point in
comparison with that described by the stars in their revolution round the
firmament. But if our view be arrested there, let our imagination pass
beyond; it will sooner exhaust the power of conception than nature that of
supplying material for conception. The whole visible world is only an
imperceptible atom in the ample bosom of nature. No idea approaches it.

to correct
them, discover that they are so appropriate that we would spoil the
discourse, we must leave them alone. This is the test; and our attempt is
the work of envy, which is blind, and does not see that repetition is not in
this place a fault; for there is no general rule.

49. To mask nature and disguise her. No more king, pope, bishop--but august
monarch, etc.; not Paris--the capital of the kingdom. There are places in
which we ought to call Paris, "Paris," others in which we ought to call it
the capital of the kingdom.

50. The same meaning changes with the words which express it. Meanings
receive their dignity from words instead of giving it to them. Examples
should be sought....

51. Sceptic, for obstinate.

52. No one calls another a Cartesian but he who is one himself, a pedant but
a pedant, a provincial but a provincial; and I would wager it was the
printer who put it on the title of Letters to a Provincial.

53. A carriage upset or overturned, according to the meaning. To spread
abroad or upset, according to the meaning. (The ar

and the Church will make an assembly of men whose external
manners are so pure as to confound the manners of the heathen. If there are
hypocrites among them, but so well disguised that she does not discover
their venom, she tolerates them; for, though they are not accepted of God,
whom they cannot deceive, they are of men, whom they do deceive. And thus
she is not dishonoured by their conduct, which appears holy. But you want
the Church to judge neither of the inward, because that belongs to God
alone, nor of the outward, because God dwells only upon the inward; and
thus, taking away from her all choice of men, you retain in the Church the
most dissolute and those who dishonour her so greatly that the synagogues of
the Jews and sects of philosophers would have banished them as unworthy and
have abhorred them as impious.

906. The easiest conditions to live in according to the world are the most
difficult to live in according to God, and vice versa. Nothing is so
difficult according to the world as the religious life; nothing is easier
than to live it according to God. Nothing is easier, according to the world,
t

to humble the proud, the
other in glory to exalt the humble; that Jesus Christ would be both God and
man.

679. Types.--Jesus Christ opened their mind to understand the Scriptures.

Two great revelations are these. (1) All things happened to them in types:
vere Israelitae, vere liberi, true bread from Heaven. (2) A God humbled to
the Cross. It was necessary that Christ should suffer in order to enter into
glory, "that He should destroy death through death." Two advents.

680. Types.--When once this secret is disclosed, it is impossible not to see
it. Let us read the Old Testament in this light, and let us see if the
sacrifices were real; if the fatherhood of Abraham was the true cause of the
friendship of God; and if the promised land was the true place of rest. No.
They are therefore types. Let us in the same way examine all those ordained
ceremonies, all those commandments which are not of charity, and we shall
see that they are types.

All these sacrifices and ceremonies were then either types or nonsense. Now
these are things too clear and too lofty to be thought nonsense.

To know if the prophets confined their view in the Old Testament, or saw
therein other things.

681. Typical.--The key of the cipher. Veri adoratores.[128] Ecce agnus Dei
qui tollit peccata mundi.[129]

682. Is. 1:21. Change of good into evil, and the vengeance of God. Is. 10:1;
26:20; 28:1. Miracles: Is. 33:9; 40:17; 41:26; 43:13.

Jer. 11:21; 15:12; 17:9. Pravum est cor omnium et incrustabile; quis
cognoscet illud?130 that is to say, Who can know all its evil? For it is
already known to be wicked. Ego dominus,131 etc.--vii. 14, Faciam domui
huic,132 etc. Trust in external sacrifices--7:22, Quia non sum locutus,133
etc. Outward sacrifice is not the essential point--11:13, Secundum
numerum,134 etc. A multitude of doctrines.

Is. 44:20-24; 54:8; 63:12-17; 66:17. Jer. 2:35; 4:22-24; 5:4, 29-31; 6:16;
22:15-17.

683. Types.--The letter kills. All happened in ty

't. Her mother asked her, whether she thought
that God had given her salvation: she answered, Yes. Her mother asked
her. When? She answered, Today. She appeared all that afternoon
exceeding cheerful and joyful. One of the neighbors asked her, how she
felt herself. She answered, I feel better than I did. The neighbor asked
her, what made her feel better. She answered, God makes me. That
evening, as she lay a-bed, she called one of her little cousins to her,
who was present in the room, as having something to say to him; and when
he came, she told him, that heaven was better than earth. The next day,
her mother asked her what God made her for? She answered, To serve him;
and added, Every body should serve God, and get an interest in Christ.

The same day the elder children, when they came home from school, seemed
much affected with the extraordinary change that seemed to be made in
Phebe. And her sister Abigail standing by, her mother took occasion to
counsel her, now to improve her time, to prepare for another world. On
which Phebe burst out in tears, and cried out, Poor Nabby! Her mother
told her, she would not have to cry; she hoped that God would give Nabby
salvation; but that did not quiet her, she continued earnestly crying
for some time. When she had in a measure ceased, her sister Eunice being
by her, she burst out again, and cried, Poor Eunice! and cried
exceedingly; and when she had almost done, she went into another room,
and there looked upon her sister Naomi: and burst out again, crying,
Poor Amy! Her mother was greatly affected at such a behavior in a child,
and knew not what to say to her. One of the neigh

whole of his book his only conception of death
is a cowardly and effeminate one.

64. It is not in Montaigne, but in myself, that I find all that I see in
him.

65. What good there is in Montaigne can only have been acquired with
difficulty. The evil that is in him, I mean apart from his morality, could
have been corrected in a moment, if he had been informed that he made too
much of trifles and spoke too much of himself.

66. One must know oneself. If this does not serve to discover truth, it at
least serves as a rule of life, and there is nothing better.

67. The vanity of the sciences.--Physical science will not console me for
the ignorance of morality in the time of affliction. But the science of
ethics will always console me for the ignorance of the physical sciences.

68. Men are never taught to be gentlemen and are taught everything else; and
they never plume themselves so much on the rest of their knowledge as on
knowing how to be gentlemen. They only plume themselves on knowing the one
thing they do not know.

69. The infinites, the mean.--When we read too fast or too slowly, we
understand nothing.

70. Nature... --Nature has set us so well in the centre, that if we change
one side of the balance, we change the other also. This makes me believe
that the springs in our brain are so adjusted that he who touches one
touches also its contrary.

71. Too much and too little wine. Give him none, he cannot find truth; give
him too much, the same.

72. Man's disproportion.--This is where our inn