Percentage of English Players in Premiership Teams
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Team Percentage English
West Ham Utd 62.50%
Middlesborough 59.40%
Aston Villa 55%
Derby County 53%
Tottenham 48.60%
Everton 44%
Wigan Athletic 42.80%
Man U 41.90%
Newcastle Utd 41.40%
Liverpool 38.60%
Reading 37.20%
Birmingham 37%
Portsmouth 34.60%
Man City 34.50%
Chelsea 33%
Sunderland 32.30%
Bolton 26.70%
Fulham 23.50%
Blackburn 18.70%
Arsenal 16.70%
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God; withal complaining of their not being able to lie low enough.
They speak much of their sense of excellency in the way of salvation by
free and sovereign grace, through the righteousness of Christ alone; and
how it is with delight that they renounce their own righteousness, and
rejoice in having no account made of it. Many have expressed themselves
to this purpose, that it would lessen the satisfaction they hope for in
heaven to have it by their own righteousness, or in any other way than
as bestowed by free grace, and for Christ's sake alone. They speak much
of the inexpressibleness of what they experience, how their words fail,
so that they cannot declare it. And particularly they speak with
exceeding admiration of the superlative excellency of that pleasure and
delight which they sometimes enjoy; how a little of it is sufficient to
pay them for all the pains and trouble they have gone through in seeking
salvation; and how far it exceeds all earthly pleasures. Some express
much of the sens
madMental
corruption, which renders them during all their life subject to error,
misery, death, and sin; and it proclaims to the most ungodly that they are
capable of the grace of their Redeemer. So making those tremble whom it
justifies, and consoling those whom it condemns, religion so justly tempers
fear with hope through that double capacity of grace and of sin, common to
all, that it humbles infinitely more than reason alone can do, but without
despair; and it exalts infinitely more than natural pride, but without
inflating; thus making it evident that alone being exempt from error and
vice, it alone fulfils the duty of instructing and correcting men.
Who, then, can refuse to believe and adore this heavenly light? For is it
not clearer than day that we perceive within ourselves ineffaceable marks of
excellence? And is it not equally true that we experience every hour the
results of our deplorable condition? What does this chaos and monstrous
confusion proclaim to us but the truth of these two states, with a voice so
powerful that it is impossible to resist it?
436. Weakness.--Every pursuit of men is to get wealth; and they cannot have
a title to show that they possess it justly, for they have only that of
human caprice; nor have they
housetrained
retreats.
Fever has its cold and hot fits; and the cold proves as well as the hot the
greatness of the fire of fever.
The discoveries of men from age to age turn out the same. The kindness and
the malice of the world in general are the same. Plerumque gratae
principibus vices.[47]
355. Continuous eloquence wearies.
Princes and kings sometimes play. They are not always on their thrones. They
weary there. Grandeur must be abandoned to be appreciated. Continuity in
everything is unpleasant. Cold is agreeable, that we may get warm.
Nature acts by progress, itus et reditus. It goes and returns, then advances
further, then twice as much backwards, then more forward than ever, etc.
The tide of the sea behaves in the same manner; and so, apparently, does the
sun in its course.
356. The nourishment of the body is little by little. Fullness of
nourishment and smallness of substance.
357. When we would pursue virtues to their extremes on either side, vices
present themselves, which insinuate themselves insensibly there, in their
insensible journey towards the infinitely little; and vices present
themselves in a crowd towards the infinitely great, so that we lose
ourselves in them and no longer see virtues. We find fault with perfection
itself.
358. Man is neither angel nor brute, and the unfortunate thing is that he
who would act the angel acts the brute.
359. We do not sustain ourselves in virtue by our own strength, but by the
balancing of two opposed vices, just
madMental
sometimes made to give way to necessity, but that... (See the passage
indicated in Montaigne.)[111]
614. States would perish if they did not often make their laws give way to
necessity. But religion has never suffered this, or practised it. Indeed,
there must be these compromises or miracles. It is not strange to be saved
by yieldings, and this is not strictly self-preservation; besides, in the
end they perish entirely. None has endured a thousand years. But the fact
that this religion has always maintained itself, inflexible as it is, proves
its divinity.
615. Whatever may be said, it must be admitted that the Christian religion
has something astonishing in it. Some will say, "This is because you were
born in it." Far from it; I stiffen myself against it for this very reason,
for fear this prejudice bias me. But, although I am born in it, I cannot
help finding it so.
616. Perpetuity.--The Messiah has always been believed in. The tradition
from Adam was fresh in Noah and in Moses. Since then the prophets have
foretold him, while at the same time foretelling other things, which, being
from time to time fulfilled in the sight of men, showed the truth of their
mission, and consequently that of their promises touching the Messiah. Jesus
Christ performed miracles, and the Apostles also, who converted all the
heathen; and all the prophecies being thereby fulfilled, the Messiah is for
ever proved.
617. Perpetuity.--Let us consider that since the beginning of the world the
expectation of worship of the Messiah has existed uninterruptedly; that
there have been found men who said that God had revealed to them that a
Redeemer was to be born, who should save His people; that Abraham came
afterwards, saying that he had
Sniffer-Dog
being.
440. The corruption of reason is shown by the existence of so many different
and extravagant customs. It was necessary that truth should come, in order
that man should no longer dwell within himself.
441. For myself, I confess that, so soon as the Christian religion reveals
the principle that human nature is corrupt and fallen from God, that opens
my eyes to see everywhere the mark of this truth: for nature is such that
she testifies everywhere, both within man and without him, to a lost God and
a corrupt nature.
442. Man's true nature, his true good, true virtue, and true religion, are
things of which the knowledge is inseparable.
443. Greatness, wretchedness.--The more light we have, the more greatness
and the more baseness we discover in man. Ordinary men--those who are more
educated: philosophers, they astonish ordinary men--Christians, they
astonish philosophers.
Who will then be surprised to see that religion only makes us know
profoundly what we already know in proportion to our light?
444. This religion taught to her children what men have only been able to
discover by their greatest knowledge.
445. Original sin is foolishness to men, but it is admitted to be such. You
must not, then, reproach me for the want of reason in this doctrine, since I
admit it to be without reason. But this foolishness is wiser than all the
wisdom of men, sapientius est hominibus.[71] For without this, what can we
say that man is? His whole state depends on this imperceptible point. And
how should it be perceived by his reason, since it is a thing against
r
Sniffer-Dog
but she died chiefly of famine. It was, doubtless, partly owing to her
bodily weakness, that her nature was so often overcome, and ready to
sink with gracious affection; but yet the truth was, that she had more
grace, and greater discoveries of God and Christ, than the present frail
state did well consist with. She wanted to be where strong grace might
have more liberty, and be without the clog of a weak body; there she
longed to be, and there she doubtless now is. She was looked upon
amongst us, as a very eminent instance of Christian experience; but this
is but a very broken and imperfect account I have given of her: her
eminency would much more appear, if her experiences were fully related,
as she was wont to express and manifest them, while living. I once read
this account to some of her pious neighbors, who were acquainted with
her, who said, to this purpose, that the picture fell much short of the
life; and particularly that it much failed of duly representing her
humility, and that a
Mel
take offence, "Of what do you complain?"
189. To begin by pitying unbelievers; they are wretched enough by their
condition. We ought only to revile them where it is beneficial; but this
does them harm.
190. To pity atheists who seek, for are they not unhappy enough? To inveigh
against those who make a boast of it.
191. And will this one scoff at the other? Who ought to scoff? And yet, the
latter does not scoff at the other, but pities him.
192. To reproach Milton with not being troubled, since God will reproach
him.
193. Quid fiet hominibus qui minima contemnunt, majora non credunt?[24]
194. ... Let them at least learn what is the religion they attack, before
attacking it. If this religion boasted of having a clear view of God, and of
possessing it open and unveiled, it would be attacking it to say that we see
nothing in the world which shows it with this clearness. But since, on the
contrary, it says that men are in darkness and estranged from God, that He
has hidden Himself from their knowledge, that this is in fact the name which
He gives Himself in the Scriptures, Deus absconditus;25 and finally, if it
endeavours equally to establish these two things: that God has set up in the
Church visible signs to make Himself known to those who should seek Him
sincerely, and that He has nevertheless so disguised them that He will only
be perceived by those who seek Him with all their heart; what advantage can
they obtain, when, in the negligence with which they make profession of
being in search of the truth, they cry out that nothing reveals it to them;
and since that darkness in which they are, and with which they upbraid the
Church, establishes only one of the things which she affirms, without
touching the other, and, very far from destroying,