Without you, we may be a few, but by word of an act of hate and some light to our heart, may we see if it's ridiculous, may we take warning from step-monitions, and may we draw through consolation from its counsels, may we live in peace and not to ourselves, in peace and safe, no matter what. Number one, we better arrange the earth for the heaven, and touch the doctrine of what we do not say, and let me just very briefly repeat what I said before, just tell, that on the basis of such text is the easiest, if one, two, three, John, three, six, four, one, eight, five, two, eight, on the basis of such text is the same, you have certain very important principles in unseated, that there's the gravity called in Echium, Truth, that different things are same, it's hated towards, it is not something that you receive by superimposition, or by acquisition, but it is made into what, then you have the principle of universality, and John, three, six, which is all of the flesh, is black, and flesh, of course, understood in the ethical sense, as denoting human nature, actually, it is directed and composed by a film, then you have two more negative considerations, the first negative considerations that we know, that one man has not indeed gone, man that he is not subject to the law of God, he is two negative considerations, and then you have a more positive, more positive judgment, to the effect such that, those who are also about the flesh, mind, the things of the flesh, and the world of thoughts and that is the flesh, that's governed by the flesh, determined by the flesh, and then you have to find everything, the most significant positive judgment that you find, perhaps, in all of the flesh, the mind is a flesh, and that you can stop, and that you can stop, and when you are dealing with what is the ultimate analysis of things, there is nothing that is more significant, and that indictment of all in all of the flesh, with the mind of the flesh, and everything, it is not simply that we are the enemies of God, through we know that this goes well, and it goes to the very opposite of the man, moral, spiritual, being, moral, spiritual, being, and indicates that that is the most determinative human personality, in respect of moral, spiritual, moral, spiritual, spiritual, satisfaction, the alienity, and if that does not involve what we define, or the thought of the gravity, then of the radical sense of language, not an equation between the total disparity and the energy of the alien thought, and I don't know where we are, and the interpretation of the end, so that at the time of the civilization, we are to bear the point of the flesh, why is it not in contradiction? And it defines perfection, and it defines perfection, as revealed in self-manifestation is, that is better than every point, then is the contradiction of God, of His glory. Don't believe in the witness of Scripture, don't say it's all right, but if you're ready, don't point at you, and at one thing, if we don't believe you with the witness of Scripture as a finality, then we are, and you'd be shatter, through what has in the form, the quality being defined, and the totality, you're not going to continue longer on that, there are various other civilizations establishing the doctrine, of thought of the travertile, and you'll find that there are many considerations in the text book, and as it goes in attention, particularly to the argument, that we only wait for a by, and have deliverance on our depravity and by we generation, and you have that, if you take into account the radical character of we generation, and place that on the background of the presupposition, the presupposition which requires so radical, a transformation as we generation, in order to remedy it. But I'm not going to develop any more arguments on this question. Of course, I've given you, are the high points of the biblical witness on this question, and the conclusion I submit to any people, now we come to the next means of tradition of our discussion with the doctrine of sin, and that is in ability, which is important to me, actually, and of course, this could be very well-subsumed under depravity, under the origin of sin, because it is an implication of original sin. It's never the left, because there are certain new factors that can deal with it under its own hand, under its own subdivision. Now, in essence, the doctrine of inability is implicit in our doctrine of original sin, which is a bit of doctrine of original sin, because it simply means that so deep-seated and service is our depravity, that we are not able to act comfortably to our character, and therefore are not able to land at the edge, by any act lead to us, by any action or way, or capital A under this human mind. Yes, by any act in our own, we remedy our character or remedy our actions. Or in the vocabulary, by any action or problem, that's what I mean. Well, we'll deal with this subject of the impassitive definition of capital A, the nature of inability, definition of nature of inability, and our deal with the positive definition of person, the positive aspect of the person. Inability means that as a result of original sin, man is not only indisposed, and with opposite to all good, it can't be for to be otherwise. And therefore his total inability to discern love, the things that are well-pleasing to God, is there lying for you, the things that are well-pleasing to God. He cannot know them because they are very truly discerned, loved them because his heart is enmity against God, and he cannot wield them, now choose them, wield them because they are in the flesh. And in peculiarity, in this dark, the wound, the dunes are met, the dunes are viewed when the speech of all the dunes are in thought, the dunes are deeply positively negative, negatively. It does not refer to a metaphysical limitation, this inability that is not referred to a metaphysical limitation. It does not refer to any limitation fighting from outside it in a village, belong to us because we are true. This necessary ability belongs to us. We need to know that the physicality, the moral of us, will literally be in the balance, belongs to our sinful people. You know there is very need of exercise in that distinction, but in the dialectic theology, there is a confusion of this very score, very question. You find outside of dialectic theology, which has really no affinity with the dialectic theology, whatever it is, being here to disarray it, appears. We find it for example, in woman Catholic theology, we found it for example, in my heart, we need to repeat the errors that arise in connection with that surface, this is something that belongs to our metaphysical means the limitations which here in our metaphysical condition. This second technique that did not belong to man in his original state. This inability did not have it to rise man in his original state. Since he was created very good, since he was made a prostituted down, for fullment of all his obligations. What we mean when we say that as the ancient man man has linearly been fulfilled or the will of God, liberty in the theological sense, the anthropocrystance, inability does not mean the loss of liberty. Liberty in his inferiority means a bad man as suicide is born next to him, in the mornings with his character, to his character. In a village, serenance is different when he is in childhood, which he appears in. The decravity of his character is the supreme character. So in a village, with the effort of assessment, effort of assessment is inherent in response to man's response. The village faces that condition, which he finds himself, in a village, which is dedicated to man. Oh, his liberty, his will, he will endow with that with absolute determined success, eliminated from man. I do not know who he is, but all under that is not the loss of the human being. Not just three passages, in the teaching of Jesus himself, Matthew 7, 17 and 18, Matthew 7, 17 and 18, Matthew 12, 33 through 35, and Luke 6, 43 through 42, the things together, Luke 6, 23. Now without hooting all of the practicing of this, in the Matthew 12, Fasten III, Sir, clear abundance of the heart, the mouth speaks, that gold man, out of the gold treasure of his heart, bring a port back, which is gold, turn some out of hearts, That's good. Out of the throne. Bring a fort that which is completely impressive for you, the elements of that state. You see the sea, the logic of state. I know he says the opposite. The wicked man out of the wicked treasure of his heart brings forth that which brings forth. The evil man out of the wicked treasure of his heart brings forth that which brings forth evil things. The evil man out of the evil face brings forth evil only at all three times. You see that according to the state of the kingdom itself, only what was in man has clearly established the same kind of psychological sequence. In ever-to-ordination evil men, evil persons bring forth evil. You analyze all the implications of that simple statement. We knew death, we knew death, the heart, everything is the same. Total, total inability. That's it. We will not pursue death. Our Lord goes further, in Matthew, in Matthew, in Matthew, in Matthew, in Matthew, in Matthew, in Matthew, in Matthew, in Matthew. His dealing, of course, with the very same subject only is using this particular point in the reading language. Can you say that good, three, and not? I mean, four. Evil, fruit. Neither can I call it. Five, three, three, four, good. There you have all due the time. Directly, what you decide will mind is here. That's our call of the man. Very important. True, but I mean the man. So truly, we ought to take this to heart, because this is the way to fulfill everything. This is the role of the messengers with us. Here is this. Human beings are derived from a sea of possible human beings. I have created this. Romantly, I think, this is the text. This is the message of seven beings. This text, not only is the kind of mind, this enmity against God, but you have here, again, reflection of the impossibility of the earth. Two occasions, you have this form. It amounts to you, during the time. In there, there was please God, say, oh, during the time. That is the story. That it is psychologically, morally, legislatively, impossible. For that person to be cleanly God, to do what is well-prepared in the God. It is psychologically, morally, politically, impossible. And there is nothing left as that involved in that. The statemen, forward, say, oh, who are well-prepared, who join us later on in the same passage. The mind of the flesh is in the T.A.D. It is God, it is not subject to the law of God. Neither He cannot put a God, join us or put a God, join us. Or we not see it in the criterion of what is good. There was these by now, for example, lightness to God. He is in God, slow criterion, that is low criterion. He conformity to the law, come to see to the law, and make criterion of criterion that is applied here. With reference to the passion characterized by the flesh, and by the mind of the flesh, by the mind that is then meddling in sawdust, the flesh is there, the flesh is there. He cannot put that around, again to say, he said, is it not, is it not, is it not? The flesh is there, it is unconsciousness. Now he first turns into a four-dense, another one-dense, first turns into a two-dense. Hall is dealing with askapa suki ka, the natural man. The natural man was even not the things of the spirit of God, because foolishness and he went neither can he know them because they are spiritually diverse. The formula here again is the saying, food-dullified, no-nice, no-nice, that's just the nonsense. Food-dullified, no-nice. There is a norm, food-dullified, a bad means, something, things of desert and fishy things. And we see living, the things of the spirit of God, spoken and free-seed and come, that we speak the wisdom of God in the next even in the hidden way, the sound of the ghost of The smell of the filth of this word new has been known, and it has not crucified the Lord of lonely eyes. It has not seen the dear pair, and he has been sent to be part of men. He has destroyed his pair, but in the midst of it, but God has revealed them unto us like so. This is the search of all things he needs to see, things of God. This is just a small schooling of blessings. The scene which has all been blessed with two things, a natural and happy, unwithenably much. Man is made to corrupt coalition. And of this reason, what that means is the kind of understanding and And the Christians, they cannot be seen again, it's in the impossible. Now another consideration is derived from some of these new thoughts. The change of our law will return to that again for a moment. John 3.3.2. And the point is that except the men be born from above, warm water in the Middle East, we cannot see the kingdom of God. This is for sight. It's not dealing with a tree. This is the image of the spectatorship, it's using the word seeing, which is to think, which is used in Scripture, to understand or see that. This is to say, he cannot have any perception. And it's not having any appreciation of it to me. And that's for our position. It's for eloquence. And the other statement which leads us to make in verse 5, has been born of the waters and of the earth. It cannot answer the kingdom of God. It's seen before, or deep into, the ancient path that belongs to man, was far from the radical tree, which is called regeneration. Now we're going to take another few packages from our books and then we'll see the trees, the ladder, three, and two, and we'll conclude. Now, the second chapter is verse 7, the second line, which we hear is the same. The old human. And he to say first the boy, that no man can come unto him, except the father, will send him, draw him, 44-44. No one can come unto him except the father, draw him. And then the 65, no one can come unto him, except it were given to him of the father. These two statements we are concerned with. First in the great case, who day, do not die, help them, help them,
who day, do not die, help them, no one can come unto him. And then the day, verse 65, for these two days, do not die, they are saved, they are made and the men are not to wait too much. What is to come unto him, except it were given to him, except my father. Now we cannot question externally, but he is just a mere father. About what I have been given to him, he speaks in the sense of logic, about which he can come unto him. And this is impossible. Everything with which he is just a mere speaking, they demand that he falls upon men, as they have come unto him with the revelation of God's grace. If he demands he falls upon men, as they have come unto him with God's self-plevelation, in his hopes of this formula, as they start to come unto him, the way of stating, there is a month to pay in Jesus Christ. That is quite obvious in the context. On 6.37, all that the father gives me shall come to me. I will come to me and him, but on the hunt of me, I will be no white, that star. So, when we don't make the white, we have come to him. He understands and speaks to me, that faith is in Jesus, faith in himself, and this is that which is unto salvation. He falls in John 6.39. As you will remember, he says, this is the will of him, who sent me that everything which he has given to me, I should not lose of it, but should raise it up in the last day. He will be born in that 6.36. It makes perfectly clear that what Jesus is talking about is that coming unto him, which he found to eternal, salvation which reaches his consummate in great self at the last day. So, I will not wait until next day to show what indications of Jesus teaching me as we are in weapons to give it to the 6.36.