William Ames Quotes

William Ames (1576-1633) defined theology as the “teaching [doctrina] of living to God.”[2]

I’m pretty sure when we fall in love we don’t realise it. We just like that person and eventually we start defending them and get jealous if they talk to some one else. We always want to be with them because they make our crappy lives worth living for a few hours a day. They take away our pain, make us mad, make us sad and embarrassed. But no matter what they make us feel, we keep coming back for more. That’s just how love is

Her garments borrowed grace from her.

Thomas B. Costain, Herman Wouk, Marjorie Kinnan Rawlings, Kenneth Roberts, Edna Ferber, Sholem Asch, Ben Ames Williams, Frederic Wakeman, Frances Parkinson Keyes, Irwin Shaw, Budd Schulberg, Hamilton Basso, and, of course, Samuel Shellabarger.

Dalton Ames. Dalton Ames. Dalton Shirts. I thought all the time they were khaki, army issue khaki, until I saw they were of heavy Chinese silk or finest flannel because they made his face so brown his eyes so blue. Dalton Ames. It just missed gentility. Theatrical fixture. Just papier-mache, then touch. Oh. Asbestos. Not quite bronze.

44. In meter singing is joined, and therefore there must be more care of the speech and tone, then in prose. 45. But the melody of singing is ordained for a certain spiritual delight, whereby the mind is detained in the meditation of the thing that is sung.

Prayer differs from hearing the word, in that hearing is conversant about the will of God, but Prayer about our will: in hearing the word we receive the Will of God, but in Prayer we offer our will to God, that it may be received by him.

Ellen, he knew now, would marry him if he chose; but he had been sure for years that he would never marry anyone, and he was sure tonight he would never marry Ellen. 'We'd always be either on the peaks, sublimely happy, or in the bleak valleys of anger and despair,' he told himself; and he knew he would prefer to dwell in a pleasant intervale, one of those lovely spots which so often he had seen along a northern river, where the grassy meadows were dotted with tall graceful elms, and quiet deer came feeding, and a little brook sang near-by, and there were friendly hills all about, and perhaps a few mountains, not too closely seen, visible far away. Yes, it was peace a man wanted. He reflected with an amused smile that Ruth was much more the sort of woman an author ought to marry: self-effacing, strong, serene, with a sense of humor which occasionally revealed itself in her pleasant eyes. But of course there was no question of his marrying Ruth! For that matter, there was no question of his marrying anyone!

This Justice as it doth burn simply against Sin is called wrath Rom. 1. 18. Eph. 5. 6. As it doth more fiercely wax hot it is called fury. Deut. 29. 20. As it doth give sentence to be executed against a Sinner it is called judgement. Rom. 2. 5. As it doth execute the sentence given, it is properly called revenge. Heb. 10. 30.

Used to be an Indian grave on the island there, Mima. All built out of stones. They took ’em to use for foundations over at Taylor’s.

Would you break my neck for wanting a kiss?’ She nodded quietly. ‘Yes,’ she said. ‘I might, if I didn’t want to give it to you.

We’ll find a man for you,’ he promised.

Ain’t you afraid of bears?’ he asked her. ‘You’d ought to have a man along to take care of ye. I can oblige ye, any time.

Folks would be better off half the time to make things do — or else do without.

The Swiss current of Reformed theology of Francis Turretin and Johann Heinrich Heidegger differed from the French approach exemplified by the Academy of Saumur. The northern German Reformed line of Bremen or of the Middle-European Herborn Academy differed from that of the Franeker theologians in the tradition of William Ames. At Leiden, the Cocceian or federalist approach was not identical with the Voetian project at Utrecht. Likewise, the British variety of Reformed theology (John Owen, Richard Baxter), with all its diversity, and the several types of Reformed teaching on the Continent each had an emphasis of their own. Methodologically, this means that we no longer can canonize Geneva, or contrast a non-scholastic Calvin with the later scholastic Calvinists as if they represented a uniform movement.

El pecado actual refleja el pecado original de la misma forma como lo hace una hija con su madre.

You have to think a man is an animal before you can kill him like one and not have your stomach turned.

Till now this land had been useless wilderness, untamed and wild, serving no useful end. Now man had set it free to serve the ends of man.

Probably all over the world there were wars and hate and violence; but if you did not know about them, they did not harm you. A man — or a woman — had enough to do living his own life, loving good and hating evil in himself and in those near him. It did no good, only great harm, to hate Linneken, and the British, and all those others whose lives never touched your own.

I guess thinking about things, all by yourself, is as good as going to any church.

16. Yet it may, in part, be shadowed out in a similitude; namely the father is as it were, Deus intelligens, God understanding: the Son the express Image of the Father, is as it were Deus intellectus, God understood; the holy Spirit flowing and breathed from the Father by the Son, is as it were Deus dilectus, God beloved.

In the Angels there was no ἀνάστασις or Restoring. First, Because they Fell from the highest top of excellency: Secondly, because in the Fall of Angels, all the Angelical nature did not perish, but by the sin of the first Man all mankind did perish.

The poverty of Christ was without a singular vow, and without beggary.

God therefore useth means, not for want of power, but through the abundance of his goodness: that namely he might communicate a certain dignity of working to his Creatures also, in them might make his efficiency more perceivable.

Doctrine is a Theological Axiom, either consisting in the express word of Scripture, or flowing from them by immediate consequence.

Virtue is an habit whereby the will is inclined to do well.

25. Superstition is that whereby undue worship is yielded to God.

70. This affectation of a man’s own excellency if it be exercised about good things that we have, it is called boasting: if about those things which we would seem to have, it is called arrogance: if about the fame and esteem which we seek with others, it is called vain glory: if about dignities, it is called ambition: if about the undertaking of matters, which are beyond our strength, it is called presumption.

Faith is a resting of the heart on God; as on the author of life and eternal salvation: that is to say, that by him we may be freed from all evil, and obtain all good, Isa. 10. 20.

15. Therefore to believe in God, is in believing to cleave to God, to lean on God, to rest in God as in our all-sufficient life and salvation. Deut. 30, 20. by cleaving to him, for he is thy life.

Joy is that delight which is perceived from the conjunction, and communion of the chief good.

Peace is a quieting of the mind, which ariseth partly from deliverance from evils, and partly from the presence or hope of contrary good things. Phil. 4. 7.

29. The profession of the true Faith is the most essential note of the Church.

An appendix of the Sermon is Prayer, both before and after.

Loving you -- if I love you -- is only a beginning...But if I ever hold you in my arms, to do so will be a part of something a great deal bigger than ourselves; no more than an incident in a great plan.

and then something woke in me. It wasn't just -- appetite. It was more permanent than that. I wanted to possess her, not for a moment but forever; wanted her to be -- as the word goes -- mine.

Amikor Joe a város főutcáján hajszolta a kimerült lovat, valahol éppen egyet ütött az óra. A ló már jó ideje zihált, de Joe egy nehéz bottal ütemesen csapkodta a farát, s így sikerült még az állatot botladozó, botorkáló lépésben tartania. Nem lovaglópálca volt a kezében, hanem egy darab seprűnyél, amelyet eredetileg Mrs. McEachern virágágyába szúrtak le a ház előtt, azért, hogy valami növény felkapaszkodjék rá. Bár a ló még mindig ügető mozdulatokkal járt, nem haladt sokkal gyorsabban, mint egy ember. Még a bot is egyformán szörnyű, fáradt lassúsággal emelkedett fel és csapott le; a fiú úgy hajolt előre a ló hátán, mint aki nem tudja, hogy a ló ellankadt, vagy mint aki maga akarná egyre csak tovább és előre vonszolni a már elgyengült állatot, amelynek lassan csattogó patái egyenletes, tompa, kongó hangot hallattak a néptelen, holdfényfoltos utcán. Ahogy kitartóan és fáradtan végigügetett az utcán, a megszokott sarok felé, ahol azelőtt tapasztalatlanabbul és talán kevésbé hajszoltan, de azért mohón várni szokott, a lovas is, meg a ló is olyan volt, mint valami furcsa, álomszerű látomány, akárcsak egy lassított felvételű film. A ló már nem is ügetett, lábai megmerevedtek, nehezen zihált, minden lélegzetvétele nyögés volt. A bot azért csak lecsapott, az ütések sebessége fordított arányban nőtt az állat mozdulatainak lassúbbodásával. De a ló mégis lelassított, és a járda széle felé nyomult. Joe megrántotta a fejét, rávert, de az állat egészen lelassított a járda mellett, majd lehajtva remegő fejét, megállt; testén foltot vetett az árnyék, és lélegzetvétele úgyszólván emberi hangra emlékeztetett. De lovasa még mindig előrehajolva, mintha szédületes iramban vágtatna, úgy ült a mozdulatlan nyeregben, és botjával a ló farát verte. Ha a botütések koppanása meg az állat sóhajtó lélegzetvétele nem lett volna hallható, az ember azt hitte volna, hogy lovas szobor, amely leszállt talapzatáról, és teljes kimerültségről tanúskodó testtartásban pihenni tért egy csendes, néptelen utcába, amelyet holdfényes árnyékok szőttek át.

Spinoza was introduced to the Quaker leader in the Netherlands, William Ames, and was described by Peter Serrarius as a “Jew who by the Jews hath been cast out.

Remembering can be a hard thing on a man," he suggested. "I wear life like an old pair of shoes that's easy on my feet.

I've already done the best I could with yesterday.

Nos, nem tudom, vannak-e Liechtensteinben olyanok, akik drámákat írnak, de el tudom képzeni, hogy egy liechtensteini író olyan darabot ír, amely egy vaduzi autóbuszkalauz környezetében játszódik: a darabot egy svájci liechtensteini baráti hét keretében mutatják be Sankt Gallenban, jóindulatúan fogadják, a rendező a bemutató után rendezett ünnepségen a fekete mellett biztosítja a szerzőt, hogy sokkal költőibbnek tartja a darabját, mint Tennessee Williams: Macska a forró tetőnjét, de ezzel aztán annyiban is marad a dolog. A szerző roppant szomorú lesz, és átkozza sorsát, amiért liechtensteininek született. El tudok azonban képzelni egy egészen másfajta írót is, aki nagy örömét leli abban, hogy liechtensteini és csak liechtensteini, akinek Liechtenstein sokkal több, felmérhetetlenül nagyobb, mint az a 159 négyzetkilométer, amennyi a területe valójában. E liechtensteini író kezében Liechtenstein az egész világ modelljévé válik, összesűríti azzal, hogy kitágítja, Vaduzból Babilont és a hercegéből akár Nabukodonozort teremt. A liechtensteiniek ugyan tiltakoznak majd, s mindent mértéktelenül túlzónak találnak, hiányolni fogják a liechtensteini jódlizást és a liechtensteini sajtipart, de ennek az írónak a darabjait nem csak Sankt Gallenban játsszák majd: nemzetközi hírnévre tesz szert, mert kitalált Liechtensteinjében az egész világ tükröződik.