① Duty In 12 Angry Men

Friday, November 05, 2021 1:27:57 AM

Duty In 12 Angry Men

The Spirit Personal Narrative: My First Bike Duty In 12 Angry Men, in those convictions which unregenerate men Duty In 12 Angry Men have, Duty In 12 Angry Men conscience to do this [Pg 25] work in a further degree than it would do if Duty In 12 Angry Men were left to Examples Of Irony In The Necklace he helps it against Duty In 12 Angry Men things that tend to stupefy it, and obstruct its exercise. Sin is naturally exceeding dear to Duty In 12 Angry Men to part with it is Duty In 12 Angry Men to plucking out our right eyes. Fearing the Hulk's meltdown would Duty In 12 Angry Men countless innocents, Cho was able to use special nanites to absorb Duty In 12 Angry Men Hulk from Banner and take it into himself to become his Duty In 12 Angry Men version of the Hulk, leaving Banner normal and free from the Duty In 12 Angry Men. Other artists later in this run included Jack Kirby Duty In 12 Angry Men, June — Oct. I decided I might as well borrow from Dr. Main article: Duty In 12 Angry Men in other media. It is Duty In 12 Angry Men apparently free and without merit Duty In 12 Angry Men us, because we are actually without Duty In 12 Angry Men kind of Duty In 12 Angry Men to merit, if there Duty In 12 Angry Men be any such thing as merit in creature excellency. Whoever is patient and forgives, that Duty In 12 Angry Men a matter of great resolution.

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The Holy Quran and the Hadith mention various categories of people that one has to deal with, and give a great deal of guidance on how to behave towards them. Parents and the elderly: "Your Lord has commanded that you worship none but Him, and do good to parents. If one or both of them reach old age with you, do not say 'Fie' to them, nor chide them, but speak to them a generous word.

Someone said, How can a man curse his own parents? He said, If a man abuses the father of another, that person will abuse his parents in return. Other Near Relatives: "Do good to the near relatives. Children: "Do not kill your children for fear of poverty - We Allah provide for them and for you. Orphans and destitute children: "Maintain the orphans out of their property and clothe them and give them a good education. Test them when they reach the age of majority, and if you find them to be mature, hand over their property to them. Report in Bukhari. Poor and needy: "Righteous is he who. It is to free a slave, or feed at a time of hunger an orphan who is a relative or the poor man lying in the dust. That is the one who is rough to the orphan and does not urge the feeding of the needy.

Neighbours: "Be good to. Animals "There is no animal in the earth, nor a bird flying on its two wings, but they are communities like yourselves O people. Authorities: Regarding electing and appointing people to positions of authority, the Quran says: "Allah commands you to make over trusts or positions of trust and authority to those worthy of them. Holy Prophet in Bukhari. The first head of state of the Muslims after the Holy Prophet, the famous Hazrat Abu Bakr, said in a speech after his election: "Help me if I am in the right.

Correct me if I am in the wrong. Muslims: "Hold fast by the covenant of Allah all together and be not disunited. And remember Allah's favour to you when you were enemies, then He united your hearts, so by His favour you became brethren. Those who abuse Muslims: "Bear patiently what they abusers say. Take to forgiveness and enjoin good and turn away from the ignorant. Enemies: "Repel evil with what is best, when lo! But pardon and forgive. You can either try to sell a compelling evidence-based narrative to compete with the right-wing culture war bollocks, or you can sit it out and cede centre stage to your political opponents. The essay doesn't mention Starmer's predecessor Jeremy Corbyn by name once, but it's stuffed full of undisguised repudiations of Corbynism.

Starmer's screed isn't aimed at at the majority of British people who actually agreed with Corbyn's positions on principles like public ownership of vital national infrastructure NHS, energy, water, public transport, Royal Mail ; clamping down on tax-dodging; and avoiding imperialist war-mongering disasters like Iraq and Libya. It's not aimed at building bridges with all the genuine socialists he tricked into voting for him with his unity candidate posturing, and his long-abandoned 10 pledges. It's clearly intended to signal that principle-politics have gone in the bin, and that private utilities profiteers; city speculators; and international arms traders no longer have any reason to fear Labour, because the party is back under liberal-capitalist management.

Why is it only hard-working families who deserve top priority? All of these first four points could have been simplified into three distinct points, and expressed in a clearer and much less divisive way:. Is there even a plan at all, or is it just a vague ambition? It is not good enough to just surrender to market forces. What does this mean in practical terms? The idea that government and the private sector should work together rather than attacking one another is so incontestable that it doesn't need stating, and especially not in a list of someone's ten most important political principles! The current levels of waste are unacceptable. This is where it goes from misguided and poorly phrased to downright bizarre.

What better way of proving your commitment to honesty, decency, and transparency in public life than tearing up the 10 concrete policy-based pledges you signed up to to get yourself elected, and replacing them with a load of vague, vapid, poorly phrased, ill-conceived pish? It takes a severe lack of self-awareness to accuse the government of using empty rhetoric in such a vapid policy-vacuum of a document.

Friday, 8 October 13 things every Newcastle United fan should know about the club's new owners. In October the tyrannical Saudi regime completed the takeover of Newcastle United FC, via the nation's sovereign wealth fund. Here are 13 things all Newcastle fans should know about their club's new owners. No matter how much the Premier League tries to maintain the ridiculous pretence that they haven't, what they've done is allowed the nationalisation of Newcastle United, into the ownership of the world's worst regime.

Sportswashing The Saudi tyrants have invested their oil money all over the world. Wherever you look in the capitalist system, the Saudi tyrants have probably got a stake in it. The difference between these investments, and Newcastle United, is that their capitalist investments are aimed at making profits, while their investment in Newcastle United is aimed at improving their public reputation, at a massive cost. Why do you think they've made that appalling wax-faxed woman Amanda Staveley the figurehead of their ownership, despite her only owning a tiny stake in the venture, rather than one of their own head-choppers? It's all about massaging their public reputation, and putting a slick westernised veneer onto their barbaric autocracy, rather than making any kind of monetary profit.

We've seen it already with Manchester City, and the way huge numbers of Mancs immediately turned themselves into amateur unpaid PR operatives for the Abu Dhabi despots who took over their club. MBS and the Saudi head-choppers expect to receive exactly the same kind of sycophantic fawning from Geordies. War crimes The despotic Saudi regime has been waging war in neighbouring Yemen since , and they've shown absolutely no respect for the normal conventions of war.

Probably the most famous war crime occurred when they conducted an airstrike against a bus full of school kids , but they've also used helicopter gunships to attack refugees, and deliberately bombed civilian targets across one of the poorest countries on earth. One of the most despicable tactics the Saudi tyrants use is the targeting of water supplies and food distribution infrastructure, in order to use starvation and disease as weapons of war against the Yemeni people. Their absolute disregard for human life in the Yemeni conflict has created what the UN has consistently described as "the worst humanitarian crisis in the world". Terrorism-spreaders Ever since the oil money started flowing in, the Saudis have been using it to spread their extremist version of Islam Wahhabism across the globe.

Wherever you find barbaric Islamist terrorists, you'll find financial and logistical links back to Saudi Arabia. The remains of his body have never been found. The aeroplanes used to fly his murderers in and out of Turkey were owned by PIF , the very company used as a front to buy Newcastle United, and the CIA concluded that the murder was ordered by Muhammed bin Salmen himself.

The reason Newcastle United's new owners killed Khashoggi and hacked his body to bits, is that he was a critic of their regime. He was the son of a mega-rich Saudi arms dealer with connections to the Saudi regime, but he saw the light, recognised the vile tyranny for what it was, and began criticising their political repression, and their war crimes in Yemen. He was a brave man who stood up for what he believed in , and for that, the owners of Newcastle United ended his life, hacked his corpse to pieces, and hid the remains to deny him a proper burial. They kill journalists just for criticising their horrific regime. Misogyny Probably the most famous piece of folk knowledge about Saudi Arabia in the last half-century is the fact that they hate their own women so much, they wouldn't even allow them to drive cars.

Saudi Arabia is still a profoundly misogynistic society in which women barely have any rights. They're not allowed to travel or get a passport without permission from their male guardian ; they're not free to choose who they marry, and until recently Saudi girls as young as 8 were forced into marriages with adult men; they're barred from all manner of professions; they're banned from studying abroad without their male guardian 's permission; they're discriminated against in family courts; and feminist activism in Saudi Arabia is treated as akin to terrorism.

Homophobia Saudi Arabia is one of the most homophobic regimes on earth, which maintains the death penalty for homosexuality. They kill people for being gay. Do we really need to say any more than that? Anti-democracy In the Saudi tyrants conducted a barbaric mass-execution of 39 people , including one death by crucifixion. Most of the victims were pro-democracy protestors including a lad who was 16 at the time he attended a pro-democracy street protest! These absolute tyrants literally kill people for supporting the democratic rights that British people take for granted. Islamist extremism. We already know that the Saudi regime is responsible for spreading their violent, extremist Wahhabist interpretation of Islam across the planet, but within Saudi Arabia they're just as bad.

Apostacy the "crime" of renouncing Islam still carries the death sentence in Saudi Arabia. Most Saudis who renounce Islam are forced into exile, which is especially hard for women because of the travel restrictions they're subjected to. And even then, they're forced to continually look over their shoulders, because Saudi operatives obviously aren't remotely afraid to carry out extrajudicial killings overseas. In the sermon on John i. In fact, the proportion of these parts, Exposition, Development of Doctrine and Application, depends entirely on the nature of the theme and the special ends of the sermon.

And similarly of the length and number of the subdivisions. One feature is constant—strictly logical arrangement. However finely articulated the sermons may be, they are constructed so as to make a distinctly unified impression. Nor is this unity of impression seriously interfered with, as a rule, by the length of the sermon. Edwards was not in the habit of exhausting the attention of his audience. Occasionally, however, he would develop his theme through two or more sermons. When these appear in the printed editions as a single discourse, the length naturally seems inordinate.

He affects no graces, seeks no adornments, which the subject-matter itself and his interest in it do not naturally lend. The nobility, strength and directness of his thought, the vividness and largeness of his imagination, the truthfulness and elevation of his character, the intensity of his convictions, his impassioned earnestness are reflected in his discourses. They seem to have been to an unusual degree a spontaneous form of self-expression. But attention is never diverted from the subject to the skill of the workmanship.

The object is not to delight, but to convince, and the attainment of this end is sought by direct methods of argument, persuasion and appeal. Yet the style, though simple and straightforward, is very far from being barren. The sermons are full of great, rich, beautiful words; and there are many passages in them of wonderful charm as well as many of great sublimity and rhetorical power. He is not a maker of phrases. He makes use of striking metaphor and startling antithesis, his style is often picturesque, he well knows the rhetorical value of iteration, when the repeated phrase is employed in a varied context; but he never seeks to produce his effects by literary indirection.

He can be easy, familiar, colloquial even, on occasion, if that suits his purpose; but he is never undignified, never vulgarly sensational, nor does he seem ever to be intentionally humorous. The construction of his sentences is often such as the pedantry of modern standards would condemn; but however old-fashioned, it is seldom indeed that the expression can be called whimsical or quaint. The [Pg xxiv] most determining external influence on his style was unquestionably the old, so-called King James version of the English Bible.

His language is saturated with its thought and phraseology. And as he is intimately acquainted with it in all its parts, so he is continually quoting it and constantly surprising us with fresh discoveries, in novel collocations, of its variety, beauty and impressiveness. He was influenced also doubtless by his too exclusively theological and philosophical reading. But it is, in the end, the originality of his own genius, the depth and subtlety and force of his mind and the richness of his spiritual experiences, which we must regard as setting the stamp upon his style. Largely to the union of the intellectual and emotional elements mentioned—the definiteness of the message, the logical unity of the thought, the singleness and sincerity of the aim, the intensity of the conviction, the thorough knowledge of Scripture, the profound acquaintance, through personal experience, of the religious movings of the human heart—must be attributed, in connection with the state of religious thought and feeling of the time and the respect aroused by the character of the preacher, the power which he exercised on his contemporaries.

Of his manner of preaching we have from his pupil, Hopkins, the following authentic testimony. He had not a strong, loud voice, but appeared with such gravity and solemnity, and spake with such distinctness, clearness and precision, his words were so full of ideas, set in such a plain and striking light, that few speakers have been so able to demand the attention of an audience as he. He made but little motion of his head or hands in the desk, but spake as to discover the motion of his own heart, which tended in the most natural and effectual manner to move and affect others.

The sermons in the present volume have been selected as representative of Edwards the preacher rather than of Edwards the theologian. These are classic. Still, they cannot, of course, be taken as adequately representing the whole range and power of his discourses. This sermon was chosen, not because it is better than some others, but because, while being an excellent sermon of its kind, it is also brief, and so better adapted to the scope of this volume. Had space permitted, the picture of the Christian statesman in this sermon might have been matched by the picture of the Christian minister in one of the ordination sermons; but the omission is the less serious since the conception is so largely realized in Edwards himself.

The above six sermons were selected independently of the fact that they are among the ten published by their author; but this circumstance confirms the choice and, moreover, serves [Pg xxvii] to authenticate the text. Edwards has suffered not a little at the hands of his editors, particularly Dwight, who seems to have been possessed by the idea that his author would appear to better advantage in a style and language more elegant and refined. These externalities could but distract the modern reader, while adding nothing essential to accuracy. In these respects, therefore, the more modern usage has been followed. The aim has simply been to give the exact words of the originals and to preserve their spirit, treating the sermons as sermons to be preached and not as essays to be read.

Accordingly, while avoiding the extremes of the first editions, italics have been used where Edwards used them to mark divisions, or for special emphasis, somewhat more freely than would be customary now. Added words are enclosed within square brackets. Besides the six sermons mentioned, the present collection includes one, the interesting if not exactly great sermon on the Many Mansions, which has not before been published. A copy of this sermon made for the late Professor Edwards A. Park, of Andover, was kindly put at the disposal of the editor by his son, the Rev.

William E. Park, of Gloversville, N. The editor has also examined the original manuscripts of all the other sermons in this volume, except that of the Farewell Sermon, which could not be discovered. The facsimile of the first page of the sermon on Spiritual Light given in this volume opposite p. Of the particular manuscripts some account will be found in the notes. One seems to feel the intensity of the excitement as, with his audience present in imagination, and with keen delight in the activity of literary creation, he works out his theme. One observes how alternative forms of expression, alternative lines of development, suggest themselves, and how now whole paragraphs, whole pages are struck off at white heat, while now, oftenest towards [Pg xxix] the end, the barest outlines are jotted down, to be filled out in delivery.

But the manuscripts of the sermons which Edwards himself published afford no help in the fixing of the text. The sermons as he printed them are invariably expanded and often greatly altered in other respects; and the copy prepared for the printer is no longer extant. In the Yale collection, there are sermons which were written out pretty fully; others are only fairly fully written out in parts, others again are mere skeletons. The majority of those of the Northampton period are of the second sort. The portrait of Edwards in this volume is from a recent photograph of the original painting of The photograph was kindly furnished by the present owner of the painting, Mr. Eugene P. Edwards, of Chicago, to whom the editor takes this opportunity of expressing his obligations.

He also desires to express his thanks to Dr. Park for the use of the copy of the sermon on the Many Mansions; to the publishers for allowing the extra space required for printing this new sermon; to Professor Franklin B. Dexter for generous help in the study of the manuscripts and for permission to photograph the sermon on Spiritual Light; to Mr. Charles K. George N. Whipple of Boston, for verifying a number of references. Northampton, Mass. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: that according as it is written, He that glorieth, let him glory in the Lord. The apostle therefore observes to them how that God, by the gospel, destroyed and brought to nought their human wisdom.

The learned Grecians and their great philosophers by all their wisdom did not know God: they were not able to find out the truth in divine things. But after they had done their utmost to no effect, it pleased God at length to reveal himself by the gospel, which they accounted foolishness. What God aims at in the disposition of things in the affair of redemption, viz.

How this end is attained in the work of redemption, viz. Inasmuch as,. First, All the good that they have is in and through Christ; he is made unto us wisdom, righteousness, sanctification, and redemption. All the good of the fallen and redeemed creature is concerned in these four things, and cannot be better distributed than into them; but Christ is each of them to us, and we have none of them any otherwise than in him. He is made of God unto us wisdom : in him are all the proper good and true excellency of the understanding. Wisdom was a thing that the Greeks admired; but Christ is the true light of the world, it is through him alone that true wisdom is imparted to the mind. Thus we have all our good by Christ, who is God. It is God that gives us faith whereby we close with Christ.

So that in this verse is shown our dependence on each person in the Trinity for all our good. We are dependent on Christ the Son of God, as he is our wisdom, righteousness, sanctification and redemption. We are dependent on the Father, who has given us Christ, and made him to be these things to us. God is glorified in the work of redemption in this, that there appears in it so absolute and universal a dependence of the redeemed on him. Here I propose to show, I. And II.

There is an absolute and universal dependence of the redeemed on God. The nature and contrivance of our redemption is such, that the redeemed are in every thing directly, immediately and entirely dependent on God: they are dependent on him for all, and are dependent on him every way. The several ways wherein the dependence of one being may be upon another for its good, and wherein the redeemed of Jesus Christ depend on God for all their good, are these, viz. That he is the cause and original whence all their good comes, therein it is of [Pg 4] him; and that he is the medium by which it is obtained and conveyed, therein they have it through him; and that he is that good itself that is given and conveyed, therein it is in him.

Now those that are redeemed by Jesus Christ do, in all these respects, very directly and entirely depend on God for their all. First, The redeemed have all their good of God; God is the great author of it; he is the first cause of it, and not only so, but he is the only proper cause. Jesus Christ is not only of God in his person, as he is the only begotten Son of God, but he is from God, as we are concerned in him and in his office of Mediator: he is the gift of God to us: God chose and anointed him, appointed him his work, and sent him into the world.

As it is God that provides and gives the Redeemer to buy salvation for us, so it is of God that salvation is bought: he gives the purchaser, and he affords the thing purchased. So it is God that delivers from the dominion of sin, and cleanses us from our filthiness, and changes us from our deformity. It is of God that the redeemed do receive all their true excellency, wisdom and holiness; and that two ways, viz. The ministers of the gospel are sent of God, and all their sufficiency is of him. The redeemed have all. Of the grace of God. It was of mere grace that God gave us his only begotten Son. The grace is great in proportion to the dignity and excellency of what is given: the gift was infinitely precious, because it was a person infinitely worthy, a person of infinite glory; and also because it was a person infinitely near and dear to God.

The grace is great in proportion to the benefit we have given us in him: the benefit is doubly infinite, in that in him we have deliverance from an infinite, because an eternal, misery; and do also receive eternal joy and glory. The grace is great according to the manner of giving, or in proportion to the humiliation and expense of the method and means by which way is made for our having of the gift.

He gave him to us dwelling amongst us; he gave him to us incarnate, or in our nature; he gave him to us in our nature, in the like infirmities in which we have it in our fallen state, and which in us do accompany and are occasioned by the sinful corruption of our nature. He gave him to us in a low and afflicted state; [Pg 6] and not only so, but he gave him to us slain, that he might be a feast for our souls. The grace of God in bestowing this gift is most free.

It was what God was under no obligation to bestow: he might have rejected fallen man, as he did the fallen angels. It was what we never did any thing to merit. It was from the love of God that saw no excellency in us to attract it; and it was without expectation of ever being requited for it. He is sovereign, and hath mercy on whom he will have mercy, and whom he will, he hardens. Man hath now a greater dependence on the grace of God than he had before the fall. And as we are dependent on the goodness of God for more now than under the first covenant, so we are dependent on a much greater, more free and wonderful goodness. We were in our first estate dependent on God for holiness: [Pg 7] we had our original righteousness from him; but then holiness was not bestowed in such a way of sovereign good pleasure as it is now.

But now when a man is made holy, it is from mere and arbitrary grace; God may forever deny holiness to the fallen creature if he pleases, without any disparagement to any of his perfections. And we are not only indeed more dependent on the grace of God, but our dependence is much more conspicuous, because our own insufficiency and helplessness in ourselves is much more apparent in our fallen and undone state than it was before we were either sinful or miserable.

We are more apparently dependent on God for holiness, because we are first sinful, and utterly polluted, and afterward holy: so the production of the effect is sensible, and its derivation from God more obvious. If man was ever holy and always was so, it would not be so apparent, that he had not holiness necessarily, as an inseparable qualification of human nature. So we are more apparently dependent on free grace for the favor of God, for we are first justly the objects of his displeasure and afterwards are received into favor.

We are more apparently dependent on God for happiness, being first miserable and afterwards happy. It is more apparently free and without merit in us, because we are actually without any kind of excellency to merit, if there could be any such thing as merit in creature excellency. And we are not only without any true excellency, but are full of, and wholly defiled with, that which is infinitely odious. All our good is more apparently from God, because we are first naked and wholly without any good, and afterwards enriched with all good. We receive all of the power of God. We are dependent on the power of God to convert us, and give faith in Jesus Christ, and the new nature.

The fallen creature cannot attain to true holiness, but by being created again: Eph. That holy and happy being and spiritual life which is reached in the work of conversion is a far greater and more glorious effect than mere being and life. And the state from whence the change is made, of such a death in sin, and total corruption of nature, and depth of misery, is far more remote from the state attained, than mere death or nonentity. It was an effect of the power of God to make man holy at the first; but more remarkably so now, because there is a great deal of opposition and difficulty in the way. It is a more glorious work of power to rescue a soul out of the hands of the devil, and from the powers of darkness, and to bring it into a state of salvation, than to confer holiness where there was no prepossession or opposition.

Luke xi. Thus we have shown how the redeemed are dependent on God for all their good, as they have all of him. So that here is another way wherein we have our dependence on God for all good. God not only gives us the Mediator, and accepts his mediation, and of his power and grace bestows the things purchased by the Mediator, but he is the Mediator. Our blessings are what we have by purchase; and the purchase is made of God, the blessings are purchased of him, and God gives the purchaser; and not only so, but God is the purchaser.

Yea, God is both the purchaser and the price; for Christ, who is God, purchased these blessings for us by offering up himself as the price of our salvation. He purchased eternal life by the sacrifice of himself: Heb. As we thus have our good through God, we have a dependence on God in a respect that man in his first estate had not. Man was to have eternal life then through his own righteousness; so that he had partly a dependence upon what was in himself; for we have a dependence upon that through which we have our good, as well as that from which we have it. But now the righteousness that we are dependent on is not in [Pg 11] ourselves, but in God. We are saved through the righteousness of Christ: he is made unto us righteousness ; and therefore is prophesied of, Jer.

Thirdly, The redeemed have all their good in God. We not only have it of him, and through him, but it consists in him; he is all our good. The good of the redeemed is either objective or inherent. By their objective good I mean that intrinsic object, in the possession and enjoyment of which they are happy. Their inherent good is that excellency or pleasure which is in the soul itself. With respect to both of which the redeemed have all their good in God, or, which is the same thing, God himself is all their good. The redeemed have all their objective good in God. God himself is the great good which they are brought to the possession and enjoyment of by redemption.

He is the highest good and the sum of all that good which Christ purchased. God is the inheritance of the saints; he is the portion of their souls. God is their wealth and treasure, their food, their life, their dwelling-place, their ornament and diadem, and their everlasting honor and glory. They have none in heaven but God; he is the great good which the redeemed are received to at death, and which they are to rise to at the end of the world. The redeemed will indeed enjoy other things; they will enjoy the angels, and will enjoy one another; but that which they shall enjoy in the angels, or each other, or in any thing else whatsoever that will yield them delight and happiness, will be what will be seen of God in them.

The redeemed have all their inherent good in God. These the redeemed not only derive from God, as caused by him, but have them in him. They have spiritual excellency and joy by a kind of participation of God. The saint hath spiritual joy and pleasure by a kind of effusion of God on the soul. In these things the redeemed have communion with God; that is, they partake with him and of him. The saints have both their spiritual excellency and blessedness by the gift of the Holy Ghost, or Spirit of God, and his dwelling in them. They are not only caused by the Holy Ghost, but are in the Holy Ghost as their principle.

The Holy Spirit becoming an inhabitant, is a vital principle in the soul: he, acting in, upon and with the soul, becomes a fountain of true holiness and joy, as a spring is of water, by the exertion and diffusion of itself: John iv. And the sum of the blessings which the redeemed shall receive in heaven is that river of water of life that proceeds from the throne of God and the Lamb, Rev. God hath given the Spirit, not by measure unto him, and they do receive of his fulness, and grace for grace. The Holy Spirit and good things are spoken of in Scripture as the same; as if the Spirit of God communicated to the soul comprised all good things: Matt.

This promised thing Christ received, and had given into his hand, as soon as he had finished the work of our redemption, to bestow on all that he had redeemed: Acts ii. Holiness and happiness are in the fruit, here and hereafter, because God dwells in them, and they in God. So that all that we have is of God, and through him, and in him: Rom. God is glorified in the work of redemption by this means, viz. So much the greater concern any one has with, and dependence upon, the power and grace of God, so much the greater occasion has he to take notice of that power and grace.

So much the greater and more immediate dependence there is on the divine holiness, so much the greater occasion to take notice of and acknowledge that. So much [Pg 15] the greater and more absolute dependence we have on the divine perfections, as belonging to the several persons of the Trinity, so much the greater occasion have we to observe and own the divine glory of each of them. That which we are most concerned with, is surely most in the way of our observation and notice; and this kind of concern with any thing, viz. By reason of our so great dependence on God and his perfections, and in so many respects, he and his glory are the more directly set in our view, which way soever we turn our eyes.

We have the more occasion to contemplate him as an infinite good, and as the fountain of all good. Our having all of God shows the fulness of his power and grace: our having all through him shows the fulness of his merit and worthiness; and our having all in him demonstrates his fulness of beauty, love and happiness. How unreasonable and ungrateful should we be if we did not acknowledge that sufficiency and glory that we do absolutely, immediately and universally depend upon! If the creature, in any respect, sets himself upon a level with God, or exalts himself to any competition with him, however he may apprehend that great honor and profound respect may belong to God from those that are more inferior, and at a greater distance, he will not be so sensible of its being due from him.

So much the more men exalt themselves, so much the less will they surely be disposed to exalt God. By its being thus ordered, that the creature should have so absolute and universal a dependence on God, provision is made that God should have our whole souls, and should be the object of our undivided respect. Thus it would be if we depended on God only for a part of our good, and on ourselves or some other being for another part: or if we had our good only from God, and through another that was not God, and in something else distinct from [Pg 17] both, our hearts would be divided between the good itself, and him from whom, and him through whom we received it.

But now there is no occasion for this, God being not only he from or of whom we have all good, but also through whom, and one that is that good itself, that we have from him and through him. So that whatsoever there is to attract our respect, the tendency is still directly towards God, all unites in him as the centre. We may here observe the marvellous wisdom of God in the work of redemption. Though God be pleased to lift man out of that dismal abyss of sin and woe into which he was fallen, and exceedingly to exalt him in excellency and honor, and to a high pitch of glory and blessedness, yet the creature hath nothing in any respect to glory of; all the glory evidently belongs to God, all is in a mere and most absolute and divine dependence on the Father, Son and Holy Ghost.

And each person of the Trinity is equally glorified in this work: there is an absolute dependence of the creature on every one for all: all is of the Father, all through the Son, and all in the Holy Ghost. Thus God appears in the work of redemption as all in all. It is fit that he that is, and there is none else, should be the Alpha and Omega, the first and the last, the all, and the only, in this work. Hence we may learn a reason why faith is that by which we come to have an interest in this redemption; for there is included in the nature of faith a sensibleness and acknowledgment of this absolute dependence on God in this affair.

Faith is a sensibleness of what is real in the work of redemption; and as we do really wholly depend on God, so the soul that believes doth entirely depend on God for all salvation, in its own sense and act. Faith abases men and exalts God, it gives all the glory of redemption to God alone. Let us be exhorted to exalt God alone, and ascribe to him all the glory of redemption. Let us endeavor to obtain, and increase in a sensibleness of our great dependence on God, to have our eye to him alone, to mortify a self-dependent and self-righteous disposition. Man is naturally exceeding prone to be exalting himself and depending on his own power or goodness, as though he were he from whom he must expect happiness, and to have respect to enjoyments alien from God and his Spirit, as those in which happiness is to be found.

And this doctrine should teach us to exalt God alone, as by trust and reliance, so by praise. Let him that glorieth, glory in the Lord. Hath any man much comfort and strong hope of eternal life, let not his hope lift him up, but dispose him the more to abase himself and reflect on his own exceeding unworthiness of such a favor, and to exalt God alone.

Christ says these words to Peter upon occasion of his professing his faith in him as the Son of God. Our Lord was inquiring of his disciples, who men said he was; not that he needed to be informed, but only to introduce and give occasion to what follows. They answer, that some said he was John the Baptist, and some Elias, and others Jeremias, or one of the Prophets. When they had thus given an account who others said he was, Christ asks them, who they said he was. Simon Peter, whom we find always zealous and forward, was the first to answer: he readily replied to the question, Thou art Christ, the Son of the living God. Upon this occasion, Christ says as he does to him, and of him in the text: in which we may observe,.

That Peter is pronounced blessed on this account. Blessed art Thou. Thou art distinguishingly happy. Others are blinded, and have dark and deluded apprehensions, as you have now given an account, some thinking that I am Elias, and some that I am Jeremias, and some one thing, and some another; but none of them thinking right, all of them misled. Happy [Pg 22] art thou, that art so distinguished as to know the truth in this matter. The evidence of this his happiness declared; viz. This is an evidence of his being blessed. First, As it shows how peculiarly favored he was of God above others; q.

Secondly, It evidences his blessedness also, as it intimates that this knowledge is above any that flesh and blood can reveal. Thou art blessed, that thou knowest that which God alone can teach thee. The original of this knowledge is here declared, both negatively and positively. Positively, as God is here declared the author of it. Negatively, as it is declared, that flesh and blood had not revealed it. God is the author of all knowledge and understanding whatsoever. He is the author of the knowledge that is obtained by human learning: he is the author of all moral prudence, and of the knowledge and skill that men have in their secular business.

Thus it is said of all in Israel that were wise-hearted and skilful in embroidering, that God had filled them with the spirit of wisdom, Exod. God is the author of such knowledge; but yet not so but that flesh and blood reveals it. Mortal men are capable of imparting the knowledge of human arts and sciences, and skill in temporal affairs. God is the author of such knowledge by [Pg 23] those means: flesh and blood is made use of by God as the mediate or second cause of it; he conveys it by the power and influence of natural means.

But this spiritual knowledge, spoken of in the text, is what God is the author of, and none else: he reveals it, and flesh and blood reveals it not. He imparts this knowledge immediately, not making use of any intermediate natural causes, as he does in other knowledge. What had passed in the preceding discourse naturally occasioned Christ to observe this; because the disciples had been telling how others did not know him, but were generally mistaken about him, and divided and confounded in their opinions of him: but Peter had declared his assured faith, that he was the Son of God. Now it was natural to observe, how it was not flesh and blood that had revealed it to him, but God: for if this knowledge were dependent on natural causes or means, how came it to pass that they, a company of poor fishermen, illiterate men, and persons of low education, attained to the knowledge of the truth; while the Scribes and Pharisees, men of vastly higher advantages, and greater knowledge and sagacity in other matters, remained in ignorance?

This could be owing only to the gracious distinguishing influence and revelation of the Spirit of God. Hence, what I would make the subject of my present discourse from these words is this. Show the truth of the doctrine. Those convictions that natural men may have of their sin and misery , is not this spiritual and divine light. Men in a natural condition may have convictions of the guilt that lies upon them, and of the anger of God and their danger of divine vengeance.

Such convictions are from light or sensibleness of truth. That some sinners have a greater conviction of their guilt and misery than others, is because some have more light, or more of an apprehension of truth than others. Common grace differs from special, in that it influences only by assisting of nature; and not by imparting grace, or bestowing anything above nature. The light that is obtained is wholly natural, or of no superior kind to what mere nature attains to, though more of that kind be obtained than would be obtained if men were left wholly to themselves: or, in other words, common grace only assists the faculties of the soul to do that more fully which they do by nature, as natural conscience or reason will, by mere nature, make a man sensible of guilt, and will accuse and condemn him when he has done amiss.

Conscience is a principle natural to men; and the work that it doth naturally, or of itself, is to give an apprehension of right and wrong, and to suggest to the mind the relation that there is between right and wrong and a retribution.

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