There Is None Holy As The Lord Mp3 Download !!LINK!!
Ceferino Blunt
There is none holy like the Lord
There is none beside You
There is no fortress like our God
Who was and is and is to come
The beginning and the end
Son of God and Son of man
There is no one like You Lord
So Holy
There is none holy
Like the Lord
There is none beside You
There is no fortress
Like our God
Who was and is
And is to come
The beginning and the end
Son of God
And Son of man
There is no one
Like You Lord so Holy
When you put these two elements of holiness together, you're left with only one conclusion: that the Lord of hosts is the sum and definition of what it means to be holy. He occupies a moral space that no one has ever occupied before, and as such, we have no experience or frame of reference to understand what he is like because there's nothing like him.
Exodus 15:11 asks, "Who is like you, O Lord, among the gods? Who is like you, majestic in holiness, awesome in glorious deeds, doing wonders?" (ESV) 1 Samuel 2:2 declares, "There is none holy like the Lord: for there is none besides you; there is no rock like our God." (ESV)
Here's the best way to understand it: you are holy, and you have been called to be holy. If you are God's child, you stand before him as righteous because the perfect righteousness of Jesus has been given over to your personal account. But there's a second aspect of this - you are holy because you have been bought with the blood of Jesus and you are not your own (see 1 Corinthians 6:19, 20.)
I have read of some philosophers who would give a in Swans Booke of natureall philosophy . but Mr Dike saith in his 6 [evangellat] histories that the place on the 3 of John and the [8] verse naturall reason for everything but could not tell from whence the winde should come (or what should be the cause of it)93 according to our saviour saying John 3.8 The winde bloweth where it listeth. and thou hearest the sound thereof. but canst not tell whence it commeth. and The philosophers seeme to know whence the wind comes. but they vary among themselvs about the originall. and the most that can be said is but [pro]bable. as also the know not the ebing and flowing of the sea whether it goeth : so is every man that is borne of the spirit. for the naturall man can give no reason of those conflicts in a Christians soule. because he per-ceiveth not the things of the Spirit of God. they being Spiritually descerned \I cor 2.14/ and not onely at the same instance of misery (when all other meanes faile) thou comfortest or helpest as thou pleasest. but also thou desposest our mindes to serve thee more at some times then at others. so that it is not in our* owne powers to doe what or when wee would likewise I have admired the memory. as a marvelous worke of thine. that I should utterly forget those things which at another time have come freshly to me. besides for the multiplicity a thing O my God to be amazed at having in us astwere an besides the beauty of vales and mountaines have stired me up to praise thee everlasting libreary then soe he that formeth the mountaines, and createth the wind. and declareth unto man what is his thought. the Lord of hostes is his heretofore I much [paid wed] to understand the [variety] of God by these places Daniel [?] 10.11. John. 9.30.32 [therebe] divers places to confirme this in [Isa] as in the [xvv 21] Name, \Amos 4.13/ besides these temtations I feelt my owne sinnes so [inviourne] me that I knew not how to get out for heretofore when I had resisted those temtations of Blasfemie \and weaknes/ yet then I should \[worry and]/ tempt thee for some signe of thy favor or deliverance, as somtimes of late and to dout of thy goodnes towards me but thou hast delivered me out of these snares as somtimes I thought \other/ of the parish who would have us dout or not that any should be in sertainty of /there\* salvation But herein I satisfie my selfe with the Prophet David \psal [73.24]/ Thou wilt guide me with thy counsell and after-ward receive me to glory. and to* this time. I found my olde sinnes to take much hold on me. for in these yeres not only the temtations of Satan troubled me, but also there slided into me the [alur]ments of the world. and I found those sinnes which my owne flesh were prone to. for I had evill thoughts which were not lawfull (besides the devell temping me to filthy thoughts which were not desent) and I had vaine thoughts which were not or did good to others in hope of some gayne. but these [man]y times I tooke holde of the saying lord incline my hart to thy law and not to coveteousnes. psa 119.36 expedient. for tho I esteemed not the world very much. yet somtimes I had coveteous thoughts for tho my cheefest care was to serve thee for thy selfe yet somtimes I hoped for a worldly rewarde for things to please to please my owne sensuall delight or fancy and to satisfie my pride and ambition. as also envious thoughts thinking much that others should fayr better or as well as my selfe. and not being so glad as I might be for the good of others as for my selfe. But the most that possest me was also somtimes I have bine with the praises of some (taken with [my] vertue and otherwise have commened me. but I stayed my selfe with thinking of the [vainesses] of people praise by [writting] this, what is [often etc] vaine thoughts or of vaine things and selfe conceit. which because they are breed in nature and \or/ agreable to it seeme not to be so odious but more pleasent. these tho they be good at no time yet I found them the worse because they many times interrupted me in good duties. and though I was by degrees some what mended yet I found these harder wholy