Man sucked into Satellite Dish explodes and dies

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Many, while their minds have been filled with spiritual delights, have as it were forgot their food; their bodily appetite has failed, while their minds have been entertained with meat to eat that others knew not of. The light and comfort which some of them enjoy, give a new relish to their common blessings, and cause all things about them to appear as it were beautiful, sweet, and pleasant. All things abroad, the sun, moon, and stars, the clouds and sky, the heavens and earth, appear as it were with a divine glory and sweetness upon them. Though this joy includes in it a delightful sense of the safety of their own state, yet frequently, in times of their highest spiritual entertainment, this seems not to be the chief object of their fixed thought and meditation. The supreme attention of their minds is to the glorious excellencies of God and Christ; and there is very often a ravishing sense of God's love accompanying a sense of His excellency. They rejoice in a sense of the faithfulness of God's promises, as they respect the future eternal enjoyment of Him.
The unparalleled joy that many of them speak of, is what they find when they are lowest in the dust, emptied most of themselves, and as it were annihilating themselves before God; when they are nothing, and God is all; seeing their own unworthiness, depending not at all on themselves, but alone on Christ, and ascribing all glory to God. Then their souls are most in the enjoyment of satisfying rest; excepting that, at such times, they apprehend themselves to be not sufficiently self-abased; for then above all times d
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virtues. Even God attributes to Himself avarice, jealousy, anger; and these are virtues as well as kindness, pity, constancy, which are also passions. We must employ them as slaves, and, leaving to them their food, prevent the soul from taking any of it, For, when the passions become masters, they are vices; and they give their nutriment to the soul, and the soul nourishes itself upon it and is poisoned.
503. Philosophers have consecrated the vices by placing them in God Himself. Christians have consecrated the virtues.
504. The just man acts by faith in the least things; when he reproves his servants, he desires their conversion by the Spirit of God, and prays God to correct them; and he expects as much from God as from his own reproofs, and prays God to bless his corrections. And so in all his other actions he proceeds with the Spirit of God; and his actions deceive us by reason of the... or suspension of the Spirit of God in him; and he repents in his affliction.
505. All things can be deadly to us, even the things made to serve us; as in nature walls can kill us, and stairs can kill us, if we do not walk circumspectly.
The least movement affects all nature; the entire sea changes because of a rock. Thus, in grace, the least action affects everything by its consequences; therefore everything is important.
In each action we must look beyond the action at our past, present, and future state, and at others whom it affects, and see the relations of all those things. And then we shall be very cautious.
506. Let God not impute to us our sins, that is to say, all the consequences and results of our sins, which are dreadful, even those of the smallest faults, if we wish to follow them out mercilessly!
507. The spirit of grace; the hardness of the heart; external circumstances.
508. Grace is indeed needed to turn a man into a saint; and he who doubts it does not know what a saint or a man is.
509. Philosophers.--A fine thing to cry to a man who d
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it, they infer from it...
426. True nature being lost, everything becomes its own nature; as the true good being lost, everything becomes its own true good.
427. Man does not know in what rank to place himself. He has plainly gone astray and fallen from his true place without being able to find it again. He seeks it anxiously and unsuccessfully everywhere in impenetrable darkness.
428. If it is a sign of weakness to prove God by nature, do not despise Scripture; if it is a sign of strength to have known these contradictions, esteem Scripture.
429. The vileness of man in submitting himself to the brutes and in even worshipping them. e
430. For Port-Royal. The beginning, after having explained the incomprehensibility.--The greatness and the wretchedness of man are so evident that the true religion must necessarily teach us both that there is in man some great source of greatness and a great source of wretchedness. It must then give us a reason for these astonishing contradictions.
In order to make man happy, it must prove to him that there is a God; that we ought to love Him; that our true happiness is to be in Him, and our sole evil to be separated from Him; it must recognise that we are full of darkness which hinders us from knowing and loving Him; and that thus, as our duties compel us to love God, and our lusts turn us away from Him, we are full of unrighteousness. It must give us an explanation of our opposition to God and to our own good. It must teach us the remedies for these infirmities and the means of obtaining these remedies. Let us, therefore, examine all the religions of the world and see if there be any other than the Christian which is sufficient for this purpose.
Shall it be that of the philosophers, who put forward, as the chief good, the good which is in ourselves? Is this the true good? Have they found the
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which leads to heaven without danger of not arriving there by it, but that which leads there without danger of going out of that road.
921.... The saints indulge in subtleties in order to think themselves criminals and impeach their better actions. And these indulge in subtleties in order to excuse the most wicked.
The heathen sages erected a structure equally fine outside, but upon a bad foundation; and the devil deceived men by this apparent resemblance based upon the most different foundation.
Man never had so good a cause as I; and others have never furnished so good a capture as you...
The more they point out weakness in my person, the more they authorise my cause.
You say that I am a heretic. Is that lawful? And if you do not fear that men do justice, do you not fear that God does justice?
You will feel the force of the truth, and you will yield to it...
There is something supernatural in such a blindness. Digna necessitas.231 Mentiris impudentissime.232
Doctrina sua noscetur vir...[233]
False piety, a double sin.
I am alone against thirty thousand. No. Protect you, the court; protect, you, deception; let me protect the truth. It is all my strength. If I lose it, I am undone. I shall not lack accusations, and persecutions. But I possess the truth, and we shall see who will take it away.
I do not need to defend religion, but you do not need to defend error a
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and to anoint the Most Holy. (After which this people shall be no more thy people, nor this city the holy city. The times of wrath shall be passed, and the years of grace shall come for ever.)
"Know therefore, and understand, that, from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince, shall be seven weeks, and three score and two weeks." (The Hebrews were accustomed to divide numbers, and to place the small first. Thus, 7 and 62 make 69. Of this 70 there will then remain the 70th, that is to say, the 7 last years of which he will speak next.)
"The street shall be built again, and the wall, even in troublous times. And after three score and two weeks," (which have followed the first seven. Christ will then be killed after the sixty-nine weeks, that is to say, in the last week), "the Christ shall be cut off, and a people of the prince that shall come shall destroy the city and the sanctuary, and overwhelm all, and the end of that war shall accomplish the desolation."
"Now one week," (which is the seventieth, which remains), "shall confirm the covenant with many, and in the midst of the week," (that is to say, the last three and a half years), "he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate."
Daniel 11. "The angel said to Daniel: There shall stand up yet," (after Cyrus, under whom this still is), "three kings in Persia," (Cambyses, Smerdis, Darius); and the fourth who shall then come
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to come."
118Ps. 75. 5. "They have slept their sleep."
1191 Cor. 7:31 "The fashion of this world."
120Deut. 8:9. "Bread without scarceness."
121Luke 11:3. "Our daily bread."
122Ps. 71:9. "The enemies of the Lord shall lick the dust."
123Exod. 12:8. Cum lacticibus agrestibus. "With bitter herbs."
124Ps. 140:10. "Whilst that I withal escape."j
[125]Ps. 44:4 "O most mighty."
126Exod. 25:40. "Make them after their pattern, which was showed thee on the mount."
127Mark 2:10, 11. "That ye may know... I say unto thee: Arise."
[128]John 4:23. "True worshippers."
[129]John 1:29. "Behold the Lamb of God, which taketh away the sin of the world."
130"The heart is deceitful above all things and desperately wicked: who can know it?"
131Is. 44:24. "I am the Lord."
132"I will do unto this house."
133"For I spoke not unto your fathers."
134"According to the number."
135Rev. 13:8. "The Lambs slain from the foundation of the world."
136Ps. 109:1. " Sit then at my right hand."
137Ps. 147:13. Quoniam not quia. "For he hath strengthened the bars."
[138]Acts 17:11. "They received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so."
[139]"Read what has been announced. See what has been accomplished. Meditate on what is to be done."
[140]John 19:15. "We have no king but Caesar."
141Is. 65:2. "Arebellious people, which walketh in a way that was not good."
[142]"They have pierced."
[143]Ps. 130:8. "from all his iniquities."
144Deut. 28:29. Et palpes in meridie. "And thou shalt grope at noonday."
145Is. 29:11. Quem (librum) cum dederint scienti litteras et respondebit: Non possum. "Which
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lessen our faults, appear to excuse them, intersperse praises and evidence of love and esteem. Despite all this, the medicine does not cease to be bitter to self-love. It takes as little as it can, always with disgust, and often with a secret spite against those who administer it.
Hence it happens that, if any have some interest in being loved by us, they are averse to render us a service which they know to be disagreeable. They treat us as we wish to be treated. We hate the truth, and they hide it from us. We desire flattery, and they flatter us. We like to be deceived, and they deceive us.
So each degree of good fortune which raises us in the world removes us farther from truth, because we are most afraid of wounding those whose affection is most useful and whose dislike is most dangerous. A prince may be the byword of all Europe, and he alone will know nothing of it. I am not astonished. To tell the truth is useful to those to whom it is spoken, but disadvantageous to those who tell it, because it makes them disliked. Now those who live with princes love their own interests more than that of the prince whom they serve; and so they take care not to confe
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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 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 burns like fire; he looks upon you as worthy of nothing else, but to be cast into the fire; he is of purer eyes than to bear to have you in his sight; you are ten thousand times more abominable in his eyes, than the most hateful venomous serpent is in ours. You have offended him infinitely more than ever a stubborn r
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one should put in first.
20. Order.--Why should I undertake to divide my virtues into four rather than into six? Why should I rather establish virtue in four, in two, in one? Why into Abstine et sustine[1] rather than into "Follow Nature," or, "Conduct your private affairs without injustice," as Plato, or anything else? But there, you will say, everything is contained in one word. Yes, but it is useless without explanation, and when we come to explain it, as soon as we unfold this maxim which contains all the rest, they emerge in that first confusion which you desired to avoid. So, when they are all included in one, they are hidden and useless, as in a chest, and never appear save in their natural confusion. Nature has established them all without including one in the other.
21. Nature has made all her truths independent of one another. Our art makes one dependent on the other. But this is not natural. Each keeps its own place.
22. Let no one say that I have said nothing new; the arrangement of the subject is new. When we play tennis, we both play with the same ball, but one of us places it better.
I had as soon it said that I used words employed before. And in the same way if the same thoughts in a different arrangement do not form a different discourse, no more do the same words in their different arrangement form different thoughts!
23. Words differently arranged have a different meaning, and meanings differently arranged have different effects.
24. Language.--We should not turn the mind from one thing to another, except for relaxation, and that when it is necessary and the time suitable, and not otherwise. For he that relaxes out of season wearies, and he who wearies us out of season makes us languid, since we turn quite away. So much does our perverse lust like to do the contrary
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Hmmm....Great story. But how come I can't get WEED Tv, Inc to come up in Google? How come "instantaneous" is mis-spelled?
Hmmm....
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