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Queens."

1. No one passes in the world as skilled in verse unless he has put up the sign of a poet, a mathematician, etc. But educated people do not want a sign and draw little distinction between the trade of a poet and that of an embroiderer.

People of education are not called poets or mathematicians, etc.; but they are all these and judges of all these. No one guesses what they are. When they come into society, they talk on matters about which the rest are talking. We do not observe in them one quality rather than another, save when they have to make use of it. But then we remember it, for it is characteristic of such persons that we do not say of them that they are fine speakers, when it is not a question of oratory, and that we say of them that they are fine speakers, when it is such a question.

It is therefore false praise to give a man when we say of him, on his entry, that he is a very clever poet; and it is a bad sign when a man is not asked to give his judgement on some verses.

1. We should not be able to say of a man, "He is a mathematician," or "a preacher," or "eloquent"; but that he is "a gentleman." That universal quality alone pleases me. It is a bad sign when, on seeing a person, you remember his book. I would prefer you to see no quality till you meet it and have occasion to use it (Ne quid minis),[3] for fear some one quality prevail and designate the man. Let none think him a fine speaker, unless oratory be in question, and then let them think it.

1. Man is full of wants: he loves only those who can satisfy them all. "This one is a good m

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 rebel did his prince; and yet it is nothing but his hand that holds you from falling into the fire every moment. It is to be ascribed to nothing else, that you did not go to hell the last night; that you was suffered to awake again in this world, after you closed your eyes to sleep. And there is no other reason to be given, why you have not dropped into hell since you arose in the morning, but that God's hand has held you up. There is no other reason to be given why you have not gone to hell, since you have sat here in the house of God, provoking his pure eyes by your sinful wicked manner of attending his solemn worship. Yea, there is nothing else that is to be given as a reason why you do not this very moment drop down into hell.

O sinner! Consider the fearful danger you are in: it is a great furnace of wrath, a wide and bottomless pit, full of the fire of wrath, that you are held over in the hand of that God, whose wrath is provoked and incensed as much against you, as against many of the damned in hell. You hang by a slender thread, with the flames of divine wrath flashing about it, and ready every moment to singe it, and burn it asunder; and you have no interest in any Mediator, and nothing to lay hold of

know it." There is grass on the earth, we see it--from the moon we would not see it--and on the grass are leaves, and in these leaves are small animals; but after that no more. O presumptuous man! The compounds are composed of elements, and the elements not. O presumptuous man! Here is a fine reflection. We must not say that there is anything which we do not see. We must then talk like others, but not think like them.

268. Submission.--We must know where to doubt, where to feel certain, where to submit. He who does not do so understands not the force of reason. There are some who offend against these three rules, either by affirming everything as demonstrative, from want of knowing what demonstration is; or by doubting everything, from want of knowing where to submit; or by submitting in everything, from want of knowing where they must judge.

270. Saint Augustine.--Reason would never submit, if it did not judge that there are some occasions on which it ought to submit. It is then right for it to submit, when it jud

the means of grace; but who, notwithstanding all God's wonderful works towards them, remained (as vers 28.) void of counsel, having no understanding in them. Under all the cultivations of heaven, they brought forth bitter and poisonous fruit; as in the two verses next preceding the text. -- The expression I have chosen for my text, their foot shall slide in due time, seems to imply the following things, relating to the punishment and destruction to which these wicked Israelites were exposed. That they were always exposed to destruction; as one that stands or walks in slippery places is always exposed to fall. This is implied in the manner of their destruction coming upon them, being represented by their foot sliding. The same is expressed, Psalm 72:18. "Surely thou didst set them in slippery places; thou castedst them down into destruction."

It implies, that they were always exposed to sudden unexpected destruction. As he that walks in slippery places is every moment liable to fall, he cannot foresee one moment whether he shall stand or fall the next; and when he does fall, he falls at once without warning: Which is also expressed in Psalm 73:18,19. "Surely thou didst set them in slippery places; thou castedst them down i

makes us incapable of certain knowledge and of absolute ignorance. We sail within a vast sphere, ever drifting in uncertainty, driven from end to end. When we think to attach ourselves to any point and to fasten to it, it wavers and leaves us; and if we follow it, it eludes our grasp, slips past us, and vanishes for ever. Nothing stays for us. This is our natural condition and yet most contrary to our inclination; we burn with desire to find solid ground and an ultimate sure foundation whereon to build a tower reaching to the Infinite. But our whole groundwork cracks, and the earth opens to abysses.

Let us, therefore, not look for certainty and stability. Our reason is always deceived by fickle shadows; nothing can fix the finite between the two Infinites, which both enclose and fly from it.

If this be well understood, I think that we shall remain at rest, each in the state wherein nature has placed him. As this sphere which has fallen to us as our lot is always distant from either extreme, what matters it that man should have a little more knowledge of the universe? If he has it, he but gets a little higher. Is he not always infinitely removed from the end, and is

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.

The eternal law--changed.

The eternal covenant--a new covenant.

Good laws--bad precepts. Ezekiel.

In these expressions, God is spoken of after the manner of men; and this means nothing else but that the intention which men have in giving a seat at their right hand, God will have also. It is then an indication of the intention of God, not of His manner of carrying it out.

Thus when it is said, "God has received the odour of your incense, and will in recompense give you a rich land," that is equivalent to saying that the same intention which a man would have, who, pleased with your perfumes, should in recompense give you a rich land, God will have towards you, because you have had the same intention as a man has towards him to whom he presents perfumes. So iratus est, a "jealous God," etc. For, the things of God being inexpressible, they cannot be spoken of otherwise, and the Church makes use of them even to-day: Quia confortavit seras,137 etc.

It is not allowable to attribute to Scripture the meaning which is not revealed to us that it has. Thus, to say that the clos

without reconciling contradictory ones. To understand the meaning of an author, we must make all the contrary passages agree.

Thus, to understand Scripture, we must have a meaning in which all the contrary passages are reconciled. It is not enough to have one which suits many concurring passages; but it is necessary to have one which reconciles even contradictory passages.

Every author has a meaning in which all the contradictory passages agree, or he has no meaning at all. We cannot affirm the latter of Scripture and the prophets; they undoubtedly are full of good sense. We must, then, seek for a meaning which reconciles all discrepancies.

The true meaning, then, is not that of the Jews; but in Jesus Christ all the contradictions are reconciled.

The Jews could not reconcile the cessation of the royalty and principality, foretold by Hosea, with the prophecy of Jacob.

If we take the law, the sacrifices, and the kingdom as realities, we cannot reconcile all the passages. They must then necessarily be only types. We cannot even reconcile the passages of the same author, nor of the same book, nor sometimes of the same chapter, which indicates copiously what was the meaning of the author. As when Ezekiel, chap. 20., Says that man will not live by the commandments of God and will live by them.

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 recei

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 more strictly, and confess their sins, and perform many religious duties, with a secret hope of appeasing God's anger, and making up for the sins they have committed. And oftentimes, at first setting out, their affections are so moved, that they are full of tears, in their confessions and prayers; which they are ready to make very much of, as though they were some atonement, and had power to move correspondent affections in God too. Hence they are for a while big with expectation of what God will do for them; and conceive they grow better apace, and shall soon be thoroughly converted. But these affections are but short-lived; they quickly find that they fail, and then they think themselves to be grown worse again. They do not find such a prospect of being soon converted, as they thought: instead of being nearer, they seem to be further off; their hearts they think are grown harder, and by this means their fears of perishing greatly increase. But though they are disappointed, they renew their attempts again and again; and still as their attempts are multiplied, so are their disappointments. All fails, they see no token of having inclined God's heart to them, they do not see that He hears their prayers at all, as they expected He would; and sometimes there have been great temptations arising hence to leave off seeking, and to yield up the case. But as they are still more terrified with fears of perishing, and the

such difficulties, after they were once converted. When they are thus exercised with doubts about their state, through the deadness of their frames, as long as these frames last, they are commonly unable to satisfy themselves of the truth of their grace, by all their self-examination. When they hear of the signs of grace laid down for them to try themselves by, they are often so clouded, that they do not know how to apply them. They hardly know whether they have such and such things or no, and whether they have experienced them or not. That which was the sweetest, best, and most distinguishing in their experiences, they cannot recover a sense of. But on a return of the influences of the Spirit of God, to revive the lively actings of grace, the light breaks through the cloud, and doubting and darkness soon vanish away.

Persons are often revived out of their dead and dark frames by religious conversation: while they are talking of divine things, or ever they are aware, their souls are carried away into holy exercises with abundant pleasure. And oftentimes, while relating their past experiences to their Christian brethren, they have a sense of them revived, and the same experiences are in a degree again renewed. Sometimes, while persons are exercised in mind with several objections against the goodness of their state, they have Scriptures one after another coming to their minds, to answer their

of man's misery causes pride. The knowledge of man's misery without that of God causes despair. The knowledge of Jesus Christ constitutes the middle course, because in Him we find both God and our misery.

529.... Not a degradation which renders us incapable of good, nor a holiness exempt from evil.

531. He who knows the will of his master will be beaten with more blows, because of the power he has by his knowledge. Qui justus est, justificetur adhuc,88 because of the power he has by justice. From him who has received most, will the greatest reckoning be demanded, because of the power he has

is not a convincing proof of their truth; since, having no certainty, apart from faith, whether man was created by a good God, or by a wicked demon, or by chance, it is doubtful whether these principles given to us are true, or false, or uncertain, according to our origin. Again, no person is certain, apart from faith, whether he is awake or sleeps, seeing that during sleep we believe that we are awake as firmly as we do when we are awake; we believe that we see space, figure, and motion; we are aware of the passage of time, we measure it; and in fact we act as if we were awake. So that half of our life being passed in sleep, we have on our own admission no idea of truth, whatever we may imagine. As all our intuitions are, then, illusions, who knows whether the other half of our life, in which we think we are awake, is not another sleep a little different from the former, from which we awake when we suppose ourselves asleep?

And who doubts that, if we dreamt in company, and the dreams chanced to agree, which is common enough, and if we were always alone when awake, we should believe that matters were reversed? In short, as we often dream that we dream, heaping dream upon dream, may it not be that this half of our life, wherein we think ourselves awake, is itself only a dream on which the others are grafted, from which we wake at death, during which we have as few principles of truth and good as during natural sleep, these different thoughts which disturb us being perhaps only illusions like the flight of time and the vain fancies of our dreams?

These are the chief arguments on one side and the other.

I omit minor ones, such as the sceptical talk against the impressions of custom, education, manners, country and the like. Though these influence the majority of common folk, who dogmatise only on shallow foundations, they are upset by the least breat

I'll repeat what I stated earlier. I'm not the webmaster and have nothing to do with that site. The individual that set the whole thing up passed away several months ago. He used to post as "Group Moderator". He also ran a "spoof" site called "bassburglaralarm.com" (note the "s" is missing) which has recently shut down (but you can view the original page on the internet archives site).

What you said was derogatory and not setting an example, contrary to your implied intent. Your post was hypocritical and now you are trying to confuse the issue with portrayed stupidity.

"Frank Ols>> Setting an example we can all follow, Frank?

What I said was in response to your comments (I provided a "real world" example). If you interpreted that as "derogatory" that's your problem. It certainly wasn't my specific intention to denigrate you, Mr. Kearney, or Bass in *my* response. When I do level comment in Bass' direction, though, you can rest assured it won't be from anything *I* start.

Me thinks we need to start a slander site for your posts. Just plain quoting them should be embarrassment enough.

Perhaps you could discuss what the newsgroup title implies and stop the immaturity here? You wear some hurt on your leave for all to see. Did he hurt your wittle feelings? Get over it. This may be better in alt.bitchy.children

"Frank Ols>> What you said was derogatory and not setting an example, contrary

I have not "slandered" anyone with my posts. I believe the term you're actually looking for is "libel" which involves the written word (USENET is predominately a visual medium). I don't actually see where I've "libeled" anyone in a quick review of my replies to your messages in this thread.

So you consider my replying to your post with a real world example to be immature?? Interesting.

I take it you're referring to my "sleeve".

Heh... right. And I take it that this is another fine example of what you term "mature comment".

I hope they actually write custom software for difficult applications and not difficult software!

(-:

When I went looking on the net, I found some very interesting initiatives out there:

The methods the use for collection are remarkably similar to the HA protocols many of us are familiar with. RF appears to be the dominant choice although it's often used in combination with BPL or PLC interfaces. Here's the breakdown:

RF is planned to support AMI Systems at Con Edison, Pacific Gas & Electric, Southern California Edison, and Xcel Energy.

Portland General Electric and PG&E plan to use PLC technology to retrieve meter data and a fixed RF network for collecting and transmitting daily gas usage data. PG&E has opted to use a wide area network to control and manage interval data transmitted to its information systems for billing and customer viewing.

Some plan to use wireless mesh technology to allow meters to pass along reads from other meters. Mesh networks also appears to be better suited for some urban areas than traditional RF-configured systems because they eliminate problems coming from a single receiver point.

Cahoots? Maybe I'm waaaay off base, but I've never heard of anyone being "in cahoots" in a good way. Worse, still, I am sure we've had this conversation before . . . Deja hoots?

I can tell you what I've discovered even within my brief research on the subject. Any significant advances will have to come very slowly because good power management means knowing the total load and certain large component loads. Even with a smart panel, unless every major appliance is on its own circuit, the granularity of the readings is likely to be coarse.

The last time I looked into this, there was a single "smart" power center that could report on the load passing through the breaker panel but I haven't even been able to find that unit. Until all appliances (from irons to slab AC units) come with some sort of self-reporting current consumption data, the reading granularity of power consumption in the home is bound to remain gross. The best users can hope for is smart utility-supplied billing meters that can report the current consumption of electricity to the homeowner, as well as the power company. My utility has already petitioned to buy remote reporting meters and consumers will pay for most of them, according to the filing.

-- Bobby G.

Oh well. For $1 I got some components to practice my SMD soldering techniques on. I suspect these sensors are very much like the tiny ones in three-wire CPU and PC case fans that detect revolutions. In looking further, it doesn't seem that there's going to be any way to add power monitoring that's even remotely codeworthy.

The solution appears to be on its way from the power company, though, with a smart meter that can report near-real time use to both me and the company. The utilities also have a large incentive to move to real-time metering. It's a lot harder to steal power if the utility can detect abnormalities on a real-time basis.

Still, I am going to hook the Hall-effect sensors to some wire to see what they read when deployed next to one of the 240VAC feeds and connected to a power supply and a digital multimeter.

-- Bobby G.

Isn't it odd that instead of hearing "By 2009, we're going to make all power plants install scrubbers" the refrain is "by 2009, we're going to force CONSUMERS to change their way of life to compensate for what the power plant owners AREN'T doing."

It really does smack of the "red herring" technique of debating where you focus the attention away from the real problem. The problem here is dirty power plant exhausts and the refocusing is on a scheme that will probably not have much effect on mitigating airborne mercury but will certainly increase the amount going into the groundwater via landfills.

Until consumers can offer Congress bigger bribes than the power companies can, I'm afraid we're going to see more of these sorts of "solutions." We've already seen the carbon offset and energy spot markets "gamed" so that consumers get screwed. We need *direct* solutions and not offsets or schemes like trading mercury-laced bulbs for environmentally benign bulbs to "save" the environment. That "control a pest with another pest" theory didn't work so well in Australia when they tried eradicating the cane beetle with the cane toad . . .

-- Bobby G.