Low Key I want to let it be known. Passenger Side Hey, wake up Your eyes weren't open wide For the last couple of miles You've been swerving from side to side You're gonna make me spill my beer If you don't learn how to steer Passenger side Passenger side I don't like riding On the passenger side Roll another number for the road You're the only sober person I know Won't you let me make you a deal Just get behind the wheel Passenger side Passenger side I don't like riding On the passenger side Should've been the driver Could've been the one I should've been your lover But I hadn't seen Can you take me to the store, and then the bank?
I've got five dollars we can put in the tank I've got a court date coming this June I'll be driving soon Passenger side Passenger side I don't like riding On the passenger side I don't like riding On the passenger side Instrumental credits: Jeff Tweedy — vocals, acoustic guitar John Stirratt — bass Max Johnston — mandolin, fiddle Ken Coomer — drums Brian Henneman — small stoned guitar. New Madrid [Uncle Tupelo].
I'm the Man Who Loves You all I can see is black and white and white and pink with blades of blue that lay between the words I think on a page I was meaning to send to you I couldn't tell if it would bring my heart the way I wanted when I started writing this letter to you but if I could you know I would just hold your hand and you'd understand I'm the man who loves you all I can be is a busy sea of spinning wheels and hands that feel for stones to throw and feet that run but come back home it makes no difference ever known makes no difference ever known to me but if I could you know I would just hold your hand and you'd understand I'm the man who loves you.
Jesus, Etc. Jesus, don't cry you can rely on me honey you can combine anything you want I'll be around you were right about the stars each one is a setting sun tall buildings shake voices escape singing sad sad songs tuned to chords strung down your cheeks bitter melodies turning your orbit around don't cry you can rely on me honey you can come by any time you want I'll be around you were right about the stars each one is a setting sun tall buildings shake voices escape singing sad sad songs tuned to chords strung down your cheeks bitter melodies turning your orbit around voices whine skyscrapers are scraping together your voice is smoking last cigarettes are all you can get turning your orbit around our love our love our love is all we have our love our love is all of God's money everyone is a burning sun.
The concurrence of the Word to the act of infusion of a new heart a mysterie. The Atheisme and impossible lies of the heart. The signes of the new heart. The place of Evangelick Works in the Covenant. Possession of glory and right to glory different. A twofold right to glory. We are not justified by Works. The place of declarative justification by Works , Jam. Faith and Works different. Possession of life and right to life cleared. Faith and finall beleeving both commanded in the Law. Finall unbeleef not the sin forbidden in the Gospel only.
How life is promised to our Works Evangelick, p.
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Our mistakes of God, p. The faith that James speaks of is not true saith, p The acts of saving faith, p. James must speak of two sorts of faiths, p. The Arminian Argument to prove that James speaks of declared justification, answered, p. How faith [foreign] only justifies, p , The Socinian and Arminian faith, and Papists formed faith includes new obedience and repentance, p , Contrari to the Scripture which differenceth between faith and new obedience, p.
Right to life eternall and possession of life eternal differ in their nature and causes, p. The necessity of Works, p. Possession of life and right to life differ, p , , And contrare objections removed, ib. Whether or not suffered Christ for any sin against the Gospel only, such as finall unbeleef, which is conceived to be the only sin against the Gospel. That Christ died not for all without exception. The unwarrantablenesse of that Doctrine, how the Law commands justifying faith, and repentance, how not, p.
Sins against the Gospel are also sins against the Law, p. Christ layes one way Evangelick commands upon the Elect, and another way upon the Reprobate, p. No promise of perseverance to Adam, p. Nor any promise to him of influences of Grace, p. Classes of obediences considerably compared among themselves. Angels obedience. Of their own, but not so as Christs of his own, and so lesse meritorious, p. The obedience of Adam more of his own, then that of Angels, yet lesse obedience, ibid. Gospel-obedience hath least of the nature of obedience, p.
The Law of Works required not simplie doing, but doing to the end, p. Whether faith as true, or faith as continuing to the end, be the condition of the Covenant of Grace, p. Faith which endures to the end, but not quatenus as it indures to the end is the condition of the Covenant of Grace. Faith in the first lively acts saves and justifies, p , Whether is Christs righteousnesse imputed and made ours, because we believe and apprehend it ours, or do we believe, because it is ours, because we believe, p.
Faith presupposeth three unions. Federal, and maketh a fourth, p. There be four or five sundry Adversaries against whom the holy Ghost in Scripture contends in the point of justification, p. The dominion of the Law. What is meant by the oldnesse of the letter. How we are freed therefrom, ib. A threefold bondage of the Law, ib. Of the dignitie of the Gospel above the Law, p. Of the perpetuity of the Covenant of Grace, and the considerable differences between it and the Covenant of Works.
How it continues with these that are asleep in the Lord, Mat. Of the graciousnesse thereof. Of Law-fear and Gospel-fear, p. Of the Law-fear of falling away, and the Gospel faith of persevering, p. Why feelings of sin seldome wants unbelief, and should have the saith of a payed ransome, p. Christ died not to blot out all sense of sin, but rather to quicken a godly sense thereof, p.
Contents of the II. Christs roome in both Covenants, p. Of Christs active and passive obedience, how they concur as one satisfaction, p. WHerein stands our right to Christ, and the satisfaction made for us by Christ? Faith is not the cause of our right. Christs incarnation and dying are not favours merited by Christ. How Adams sinne and Christs righteousnesse are ours, p. How Christ suffered for us in our room and place. He died not for all and every one. How many wayes Christ may be said to die in our stead. The Lords so dying for all makes not all saveable in Christ, nor the Gospel preachable to all Nations.
Christ died in the stead of the elect, p. Though we did not substitute him in our place, p. The differences between Christs dying and the punishment due to the Elect, p. The legall oneness between Christ and us, p. Christ died not for sins and in the stead of sins, as he died for sinners, p.
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How we are in Christ dying, and crucified in him. A twofold crucifying of us with Christ. A discourse of mortification. The actings of the mortified. That we are to be mortified in our affections, p. Though we die personally yet we died in Christ legally, p.
We are not to desire a Law-wakening, p. What mortification is, p. The influence of Christs death on mortification, p. Four sorts of actings in mortification, p. We must be mortified to all sort of created things, p. Forbidden desires. Christ is not a meer witnesse, but the Author of the Covenant. The Socinian way of Works cannot quiet the conscience. Christ is upon both sides of the Covenant. Justice mediates not. Reasons of the entrance of sin. Christ calling to the Lord his God proves this. Christ offered his service freely. There is giving and taking between God and Christ.
Christ received the seals whither he needed seals, or not. Arg Rich promises that speak a Covenant made to C hrist. The Prophesies of Christ and the promises of, and to him. Ask of me, Ps. The work and wages of C hrist Prove it. And, O how low a wager, and how high a designe. Christ is admitted by an oath and the use of it against Apostacie of Believers. The Covenant of Redemption is explained in three eternal acts.
Designation of one. Decree and destination. Delectation in the work. The attributes of God declared herein. The Fathers eternall delighting in the Son. The strength of Gods love to man. The differences between the Covenant of Suretyship made with Christ, and the Covenant of Reconciliation made with sinners. The conjunction of the Covenants. How the promises are made to the Seed.
The place, Gal. Christ suffered and acted ever as a publike head, p. The Argument from the necessity of Gods call. Of Typicall sprinkling of the blood of the Covenant, and of the Testament. The place, Heb. Of the place, Heb. How the promises are made to Christ, p. The peculiar nature of Christs Testament as such a Testament, p , Of the Suretyship of Christ, p.
Punishment suffered by the Surety can remove punishment from the guilty man but cannot remove formally the inherent guilt, and how this was done by Christ. Christs undertaking for all. Of the place, Prov. Arminius yeelds a Covenant between the Father and the Son, p. And how, for Jehovah cannot promise a seed to Christ as a reward of his work by their way, having no Soveraigne power over the will, p.
Of such as are his seed. Of the Covenant of the Lord with David, p. Christ procures the Gospel to be Preached to Reprobates, but undertakes not for them. A necessary distinction of the Covenant as Preached according to the approving will of God, and as acted upon the heart according to the decree of God. The place, Jer.
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This is my Covenant, opened, p. Antinomians confound the efficient cause of the obedience and the objective cause on the rule of the Word, p. The purpose and scope of the Holy Ghost is not, Heb. Which two are confounded by Antinomians. Of the promises made to Christ in the Covenant of Mediation, p. A twofold justification of Christ, p. Christ had a promise of influences, Adam had none at all, p. Our mistake touching comforts and duties, p. Christs satisfaction p. We may flee to the Covenant, because of Christ, p. Rods are booked to the Covenant of Works, Deut.
The condition and properties of the Covenant of Redemption. No such condition is required of Christ, as of Adam. The paying of the price of blood and dying is the formall condition of the Covenant of Redemption upon the part of Christ. The holy qualifications of Christ in the Covenant of Suretyship, p. These qualifications how to be followed by us, p.
Christs Grace of headship what force it may have upon us, p. The properties of the Covenant of Suretyship. Eternitie, p. The exposition of that place, 1 Cor. Christ even after that universall judgement, a mediatorie Head, King and Lord. God therefore. God it. Isa The nature and differences of the Covenant of Works, and that of Grace. The Mediator of the Covenant of Life.
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The application of Covenant-Promises. Of Covenant-Influences of Grace under the Gospel. Of the latter, especially of the last, not much hath been spoken by any in a practicall way. The Apostle, 1 Cor. And without doubt, to be born of the house and seed of the second Adam, John 1. The flower and choisest of Adam his Paradise-state, is an earthly condition, as is evidenced by his eating, Gen.
But in the second Adam, besides all these, we are gifted with a life of more worth then many acres of Vineyards. They declare therefore that there is much of the first Adam in them, little of the second; Who would conquesse again the many lands, that our first father Adam sold, and joyn house to house, and lay field to field, till there be no place, and disinherit all others, as if they were bastard heirs, and themselves the only righteous heirs of Adam, that they may be placed alone in the midst of the earth.
And the more spiritual any be, the more are they above the nothing world. Mortality may be called supernaturall to the earthie part of Adam, since it is not naturally due to a body of earth, to claim, life for ever. Though immortality be due to whole Adam consisting of soul and body and endued with the image of God. For the soul cannot die. But if we speak of such a life, to wit, of a heavenly communion with God, as Adam was a comprehensor or one who is supposed now to have runne well, and won the Gold, and the Crown, such a life was due to Adam, not by nature, but by promise.
Adam in his first state was not predestinate to a law glory, and to influences of God to carry him on to persevere: Nor could he blesse God, that he was Chosen before the foundation of the world to be Law- holy, as Eph. Was not then Adam predestinated to life eternall, through Jesus Christ? He was: But not as a publick person representing all his sons, but as another single person, as Abraham, or Jacob: for Gospel predestination is not of the nature, but of this or that person: Therefore were we not predestinat to life eternall in him, but in Christ, Rom.
Therefore Adam fell from the state of Law-life both totally and. For the Lord had in the Law-dispensation a love designe, to set up a Theatre and stage of free grace; And that the way of works should be a time dispensation, like a summer-house to be demolished again: As if the Lord had an aime that works and nature should be a transient, but no standing Court for righteousnesse: Hence it is now the reliques of an old standing Court, and the Law, is a day of assyse, for condemning of malefactors, who will acknowledge no Tribunall of grace, but only of works: And it is a just Court to terrifie robbers, to awe borderers and loose men, but to beleevers it is now a Court for a far other end.
In the day thou eats, thou shalt die. And Gen. WE must distinguish between the intent of the threatener and the intent and sense of the threatening. Law-threatnings may be well exponed, by the execution of them, upon persons, against, whom they are denounced: As, 1 King.
Ten Tribes are taken from Davids house according to the World of the Lord Because therefore the threatning of death was executed upon Christ, 1 Pet. And therefore, in the intent of the threatner, the threatning was mixed, partly Legall, partly Evangelick; According to the respective persons, that the Lord had in his eye: He had therefore in his heart both Law and Gospel.
It is therefore to no purpose to aske what king of death, and whether purely legall, which the Lord threatned to Adam: For the Question. But we may say what death the Lord actually inflicts, that death he intended to inflict, nor did the Lord decree to inflict, a meerly legall death personall first and second, upon Adam and all his race.
Adam was to believe he should certainly die; For so was the threatning, Gen. Because the Lord so threatned Adam, as he remained free and absolute either to inflict the punishment, or to provide an Evangelick remedy, even as Solomon, 1 King. But there are other threatnings which are both threatnings, and also Prophesies, and these reveal both the Law and the fact, and what the Law-giver may, jure, and, in Law, inflict, and what shall actually come to passe upon the transgressours, if they continue in impenitency, Rom.
Something is to be said of the threatnings, then of the promises: As touching the sense, we are to beleeve. In the threatnings conditionall as yet fourty days and Nineveh shall be destroyed and in that day thou eats thon shalt surely die, in thy person and all thine the first and second death we are not to believe the event, nor is it carnall security, not to beleeve such an event, we are only to have a godly fear and to tremble, at the dreadfull deserving of such threatnings legall, as alway are to be exponed and beleeved by all within the Visible Church, with an Evangelick exception of repentance.
If therefore Adam did beleeve that he and all his should in their own persons actually suffer the first and second death, and that irrecoverably, he had no warrand, for any such belief, and the like may be said of Nineveh. For when the Lord said, in the day that thou eats thou shalt die, the first and second death, thou and all thy children personally: His meaning was, except I provide an Evangelick remedy and a Saviour.
Godly fear trembles more at the darkning of the glory of the Lord in a broken Law, then at the event of inflicted wrath, were it even Hells fire. Adam was to beleeve no such exception. Because it was not revealed, nor was he to beleeve the contrary that he should irrecoverably and eternally perish, because that.
Neither doth that follow, for in the meaning of the liar, it was not true, that they should not die, either by deserving for Satan brangles the equity and righteousness of the Law and threatning or actually and in the event, for both were false and neither revealed, and faith is not to go beyond what is revealed of God.
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And Sathan disputed against both the equity of the threatning, as if it had been unjust, in Law, and against the event, as a fiction and a thing that should not come to passe in the event, which indeed did not come to passe; but not according to the Serpents lying and false principles. Was then Adam to despair and to beleeve nothing of a Saviour.
He was not obliged to despaire, but to rely, by vertue of the first Commandement of the Decalogue, upon God infinitly powerfull, mercifull, gracious, and wise to save, for that was revealed and written in his heart, and that is far from despairing: But in the intervall between the fall and the Lords publishing the blessed Gospel, and news of the seed to come, he was so to trust in God for possible deliverance in generall as the Law of Nature requireth but he was to beleeve nothing of unrevealed particulars, far lesse of the mystery of the Gospel, which was kept secret, since the world began, Rom.
Then may also the damned in Hell, who are not loosed from their obligation to the Law of Nature, and the first Command, be obliged to rely on an infinite and Almighty God, for their deliverance, for they are not obliged to despair, nor is there an obligation to any sin. There is not the like reason, for though the damned be not loosed from the Law of Nature, but are to rely upon God in his whole al-sufficiency, yet with exception of his revealed Justice and Truth: Now he hes expresly revealed, that their worm never dieth, and their fire never goeth out.
And to believe that, is not to despaire. What are then such Heathens to beleeve as. They are under the Law of Nature, and to beleeve that sin deserves wrath, according to the infinitnesse of the Majesty, against whom it is committed, and to obey the Law of Nature, and read the Book of the Creation carefully: But and if the news and rumor of a Saviour come to their ears, their sin cannot but be Evangelick, in not pursuing the reality and truth of such a soveraign remedy. Yet it is not to be thought, that though the Gospel be come to all Nations Rom. Of every Generation of all Nations.
Or, 2. But is not the Covenant of grace contrary to the Law and Covenant of Works? A diversity there is, but contrary wills in the holy Lord cannot be asserted. Yea the Gospel may be proven out of the Law, and from first Commandement of the Decalogue, if any act of the Lords free will and infinite wisedome shall be added to prove the Assumption.
If the first Command teach that God is infinitely wise, mercifull, gracious, just, and able to save, then, if so it please him, he shall save;. But the first Command teacheth the former: And the Gospel revealing the unsearchable riches of Christ, Eph. As to the promises, they contain not only the jus, equity and goodnesse of the thing promised, but also that the Lord shall actually perform, yea and intends to perform, what he hath promised upon condition that we perform the required condition.
And in this the promises differ not a little from these threatnings, that are only threatnings, of what God may do in Law, but not from these threatnings which are both threatnings and also Propheticall predictions of what shall come to passe, therefore must we here difference betwixt threatnings, and such and such threatnings. The promises are considered as they are Preached and anunciated to all within the Visible Church, and as they are made in the intention of God with the Elect and Sons of the promise: The same way the threatnings admit of a two-fold consideration.
The threatnings to beleevers, especially such as are legall if you beleevers fall away. Nor that he wills that they should beleeve either their eternall damnation, or their finall and totall falling away, which inevitably leads thereunto. For they, knowing that they are in Christ, 2 Cor. John 3. John Therefore these threatnings are not to be beleeved by the regenerate, as certainly to come to passe in their persons, but only as Law-motives to presse them to work out their salvation in fear and trembling, and to cleave so much the closser to Christ, as the condition of such as are under the Law is apprehended to be dreadfull.
But reprobats and unbeleevers are not to beleeve that God decrees and intends to them the thing promised, and grace to perform the condition, but only to beleeve their obligation to fiduciall relying upon, and Gospel faith. Believers are to believe the Decree of God to save them, though they hear the threatnings, for its revealed. But the Reprobate are to beleeve only the sense and Law-deserving and event of the threatning, if they repent not, but are to beleeve no decree to save them.
The Elect non-converted are not under Law-wrath. Faith is no cause of satisfaction. Christ can not have satisfied for the sins of the Reprobate. It is true, they are servants of sin, Rom. Blind, and under the power of Satan as Reprobats are, Acts By nature children of wrath, even as others, Eph.
Their sins committed before their Conversion, are according to the Covenant of Works, such as deserve everlasting condemnation, and they are jure and in relation to that Covenant, heirs of wrath, as well as others. But we must distinguish between a state of election and everlasting, though unseen love, that they are under, as touching their persons: and a state of a sinfull way that they are born in, and walk in as others do, untill they be converted. As to the former state, it is true which is said, Ier.
I have loved thee with an everlasting love. See also, Rom. The punishment of their sins and the wrath they are under is two ways considered. Materially in the bulke, and so they are under Law-stroaks and Law-wrath, that is Law-punishment, as others are, Eph. The wrath is to be considered formally, and so it is denyed that the punishment of the non converted elect, because of their sinfull way is any part of the Law-vengeance or curse which Christ did bear for their other sins committed by them after conversion. Because when Christ.
The beleever hath passed from death, as it is a curse, and shall never come to judgement and condemnation, he cannot mean that they have half passed from the curse, and half not. Beleevers are delivered, in Christ, from the victory, sting, power of sin, curse of the Law, and every curse, that is in affliction, and from condemnation not in part only, but in whole: Else their triumph were but in part, contrair to, 1 Cor.
Nor should they be washen from all their sins and the spots thereof in his blood, if they might wash themselves from any spot, by bearing a part of the Law-curse in themselves, contrair to Can. What ever Christ was made for the redeemed ones, that he was made fully for them, in part, and in whole, for he is their perfect Saviour. But Gal. He is made a curse for us, and able to save to the outmost all that come to him. Therefore the half or a part of satisfactory vengeance, cannot be upon us, and the other half on Christ, for this is to make men and Martyrs joint satisfiers of justice with Christ, by their own blood and sufferings, to prevent the scaddings of purgatory; For though we teach against Antinomians, that the Godly are punished for sins according to Justice, yet that is Evangelick, not law justice, for they bear not one dram weight of satisfactory wrath and curse jointly with Christ, Antinomians say that sin, root and branch is taken away in Justification, so that there is no sin nor punishment for sin in the justified man.
The beleevers are blessed through Jesus Christ, Gal, 3. Their afflictions and death blessed, precious in the eyes of the Lord, not qualified with any Law-curse, Job 5. Lord I have waited for thy salvation, Isa. When the righteous man is taken away, he shall enter into peace, the Lord is the God of Abraham, Isaak, and Jacob, when their bodies are rotten. This comes too. For that which added, maketh satisfaction to be counted and formally reckoned as satisfaction, in order to the expiation of the mans sins, so that by no justice he can suffer for them, and which being removed, maketh the payed satisfaction and ransome, though never taken back again by the payer, no more a satisfaction for that man, not for Devils: Is too near to the nature and to being a part of the satisfaction.
If one pay a summe that fully exhausts the debt of such a broken man, upon condition the broken man say Amen to the paying thereof, otherwise it shall be as not payed, he must take up the summe again, if the broken man refuse to say Amen to it, for if he take it not up again, but it be payed and fully satisfie for, and exhaust the debt, the mans debt is payed, and the Creditor in justice cannot exact one farthing from the broken man. Now nothing given to the Justice of God by way of satisfaction for the sins of unbeleevers, was every repeated or taken back again by Christ.
Nay but, say they, the ransome was not payed at all for Judas, but only, upon condition that he beleeve: but he never beleeved, and therefore it was never payed for Judas. This is that we say, that Christ gave no reall ransome at all, for the sins of Judas. But they say that there is as well a ransome payed for all the sins of Judas sin all unbeleef excepted to free him, in justice from eternall stroaks, as for all the sins of Peter to free him, only it is not accepted of by the Creditor, because Judas, by faith, assented not unto the bargain: But assenting or not assenting, accepting, or not accepting, that are posterior to the payment, are nothing up or down to the compleatnesse and perfection of the satisfaction made for the exhausting of Justice, for Justice receives not two satisfactions or ransomes for Judas, one upon the Crosse from Christ, another in Hell, from Judas, yea and it must follow, that reall payment was made to Justice for all the sins of Judas, upon the Crosse, and that he suffers for none of them, in Hell, but for only finall unbeleef, which is no sin against the Covenant of Works and the Justice thereof, but only and formally against the Covenant of Grace, so that as yet satisfying of.
Divine Justice for sins, must be halfed and parted between Christ, and Iudas, which the Scripture teaches not. Also the Father either accepts the ransome of Christ, because it is intrinsecally, and of it self sufficiently satisfactory: or because Iudas does beleeve it is so; The latter cannot be said, for beleeving adds nothing to the intrinsecall sufficiency of the satisfaction, as not believing diminishes nothing from the sufficiency thereof; Yea and so the Fathers formall reason of accepting of the satisfaction of Christ, must be terminated upon our poor act of believing, whereas the formal ground of the acceptation thereof is the intrinsecall excellency and worth of the Sacrifice, being an offering of a sweet smelling savour to God, Eph.
And because he offered the ransome of the blood of God-man, of the Prince of life, Act. And the reason why he accepts it for Peter, not for another, is the election of grace. It is true the blood is a price refuseable, but it is this way refuseable, because the Lord might have followed a Law-way with Adam, and all his sons, and have denyed to give his Son a Ransome for us, but it is not refuseable, because of any insufficiency in the Ransome. Now faith is to satisfaction as the approximation of, and the laying on of dry fewell to the fire, which is only a condition of burning, but the fire is the formall cause of burning.
Yea if we speak properly faith is not so much as a condition without the which offended Justice is not satisfied, nor is it a condition, by any Scripture of the world, without the which God laid not our iniquities on Christ, for whether we beleeve or not, God laid our iniquities upon him, and made him sin for us, Isa. Therefore, by necessity of Justice, he must accept that Ransome intrinsecally so sufficient, which did restore more glory to God, then the sins of all, for whom Christ died, took from him.
Nor is it imaginable to say that any act of obedience or beleeving, can perfect the satisfaction of Christ, and make it sufficient, yea, or causatively make it ours. For God, by no necessity of Justice, but of his own free pleasure, requireth faith as a condition of our actuall reconciliation; for beside, that he might have. But the truth is, it is much to be doubted whether they, who hold such a satisfaction to be given of God, for the sins of all, Elect and Reprobate, but so as it shall not be valid in Law, nor effectuall of quiet Justice, but they must all suffer eternall vengeance, and perform personall satisfaction, in Hell, to Justice, except there interveen an act of obedience of the creature, to make it effectuall, do really and sincerely acknowledge, against Socinians, a reall satisfaction and compensation made to offended Justice by Christ: For how is it reall, and not rather scenicall and formall, which may and should be null and in vain, if the creature make it not reall, by beleeving.
And especially, if God out of his grace which is absolutely free, work in us the condition of beleeving. Can God give his Son as a Ransome for us, upon condition that we beleeve, if he himself absolutely work the condition in us? They will not admit this. God intended a Law-dispensation but for a time. Adam, how he was ordained for a Law-life.
How predestinated to Glory in Christ, how not. That the Heathens have no more Universall Grace then Devils. IT is apparent that God intended not a Law-dispensation in Paradise to stand for ever. For 1. The Lord, of purpose, gave a positive Law, forbidding eating of such a Tree, added a threatning thereunto particularly, suffered the Serpent to tempt, and forsaw what frail nature would do, that he might deal with man, in a dispensation of free grace.
Did not God ordain that Adam should have life and righteousnesse, if he should continue in obedience. That was a decree conditionall of things, the man that does these things shall live and showes the equitie and holinesse of the Law, but it was not a decree of persons, by which God predestinated Adam to a Law-glory, as the end, and to Law-obedience as the effectuall means leading to that end. In the 4th century there lived a poet named St. He served as a deacon and teacher and wrote many liturgical hymns for the early church.
In his 40th hymn, he compares the mystery of the Holy Trinity to fire and to the sun itself. Scripture is replete with this image. Moses encountered God in flaming foliage Ex. The Lord made the altar on Mt. So, Ephrem is expanding on the scriptures, and having us ponder this: God is fire, Jesus is the light, and the Spirit is the heat. All are distinct in character and function, but inseparable from one another. All contribute to the delight and glory of the others.
Take any one of these elements away, and fire ceases to be fire. There is an indissoluble relationship between the fire itself, and the light, and the heat which it provides. White , from Sacred Harp, Bunhill Fields Cemetery lies just outside the city limits of London. Among the graves there lay some of the most famous names of 18th-century Christianity.
London plane trees, limes, golden-barked ash, and black mulberry provide everlasting shade for those now at rest. There is a gray, square-stoned path that draws perpendicular lines throughout the graveyard, a sort of masonry blessing, a series of inadvertent crosses inlaid in earth to bless the remains and give hope to those who remain. In the north section, nestling up against the corner of the walkway, is a green, waste-high metal fence that surrounds an obelisk tall enough to touch the leafy canopy that bows in homage. Inscribed on the tombstone are these words:.
Joseph Hart was born in London years ago.