Defending jacob pdf free download

PORTIA Therefore, for fear of the worst, I pray thee, set a deep glass of rhenish wine on the contrary casket, for if the devil be within and that temptation without, I know he will choose it. I am glad this parcel of wooers are so reasonable, for there is not one among them but I dote on his very absence, and I pray God grant them a fair departure.

Enter a Serving-man How now! Servant The four strangers seek for you, madam, to take their leave: and there is a forerunner come from a fifth, the Prince of Morocco, who brings word the prince his master will be here to-night. PORTIA If I could bid the fifth welcome with so good a heart as I can bid the other four farewell, I should be glad of his approach: if he have the condition of a saint and the complexion of a devil, I had rather he should shrive me than wive me.

Come, Nerissa. Sirrah, go before. Whiles we shut the gates upon one wooer, another knocks at the door. Yet his means are in supposition: he hath an argosy bound to Tripolis, another to the Indies; I understand moreover, upon the Rialto, he hath a third at Mexico, a fourth for England, and other ventures he hath, squandered abroad.

But ships are but boards, sailors but men: there be land-rats and water-rats, water-thieves and land-thieves, I mean pirates, and then there is the peril of waters, winds and rocks. The man is, notwithstanding, sufficient. Three thousand ducats; I think I may take his bond. May I speak with Antonio? I will buy with you, sell with you, talk with you, walk with you, and so following, but I will not eat with you, drink with you, nor pray with you.

What news on the Rialto? Who is he comes here? I hate him for he is a Christian, But more for that in low simplicity He lends out money gratis and brings down The rate of usance here with us in Venice. If I can catch him once upon the hip, I will feed fat the ancient grudge I bear him. He hates our sacred nation, and he rails, Even there where merchants most do congregate, On me, my bargains and my well-won thrift, Which he calls interest. Cursed be my tribe, If I forgive him!

What of that? Tubal, a wealthy Hebrew of my tribe, Will furnish me. But soft! Well then, your bond; and let me see; but hear you; Methought you said you neither lend nor borrow Upon advantage.

This was a way to thrive, and he was blest: And thrift is blessing, if men steal it not. Was this inserted to make interest good? Or is your gold and silver ewes and rams? An evil soul producing holy witness Is like a villain with a smiling cheek, A goodly apple rotten at the heart: O, what a goodly outside falsehood hath! You call me misbeliever, cut-throat dog, And spit upon my Jewish gaberdine, And all for use of that which is mine own.

Should I not say Hath a dog money? If thou wilt lend this money, lend it not As to thy friends; for when did friendship take A breed for barren metal of his friend? But lend it rather to thine enemy, Who, if he break, thou mayst with better face Exact the penalty. Pray you, tell me this; If he should break his day, what should I gain By the exaction of the forfeiture? I say, To buy his favour, I extend this friendship: If he will take it, so; if not, adieu; And, for my love, I pray you wrong me not.

Exit Shylock The Hebrew will turn Christian: he grows kind. Flourish of cornets. By this scimitar That slew the Sophy and a Persian prince That won three fields of Sultan Solyman, I would outstare the sternest eyes that look, Outbrave the heart most daring on the earth, Pluck the young sucking cubs from the she-bear, Yea, mock the lion when he roars for prey, To win thee, lady. But, alas the while! If Hercules and Lichas play at dice Which is the better man, the greater throw May turn by fortune from the weaker hand: So is Alcides beaten by his page; And so may I, blind fortune leading me, Miss that which one unworthier may attain, And die with grieving.

PORTIA You must take your chance, And either not attempt to choose at all Or swear before you choose, if you choose wrong Never to speak to lady afterward In way of marriage: therefore be advised. Come, bring me unto my chance. Cornets, and exeunt. Certainly the Jew is the very devil incarnal; and, in my conscience, my conscience is but a kind of hard conscience, to offer to counsel me to stay with the Jew.

The fiend gives the more friendly counsel: I will run, fiend; my heels are at your command; I will run. Can you tell me whether one Launcelot, that dwells with him, dwell with him or no? Aside Mark me now; now will I raise the waters. Talk you of young Master Launcelot? Talk not of Master Launcelot, father; for the young gentleman, according to Fates and Destinies and such odd sayings, the Sisters Three and such branches of learning, is indeed deceased, or, as you would say in plain terms, gone to heaven.

Do you know me, father? Lord worshipped might he be! How dost thou and thy master agree? I have brought him a present. How gree you now? Father, I am glad you are come: give me your present to one Master Bassanio, who, indeed, gives rare new liveries: if I serve not him, I will run as far as God has any ground.

O rare fortune! See these letters delivered; put the liveries to making, and desire Gratiano to come anon to my lodging. What would you? Go, father, with thy son. Take leave of thy old master and inquire My lodging out.

Well, if any man in Italy have a fairer table which doth offer to swear upon a book, I shall have good fortune. But hear thee, Gratiano; Thou art too wild, too rude and bold of voice; Parts that become thee happily enough And in such eyes as ours appear not faults; But where thou art not known, why, there they show Something too liberal.

Pray thee, take pain To allay with some cold drops of modesty Thy skipping spirit, lest through thy wild behavior I be misconstrued in the place I go to, And lose my hopes. But fare you well: I have some business. Most beautiful pagan, most sweet Jew! But, adieu: these foolish drops do something drown my manly spirit: adieu.

But though I am a daughter to his blood, I am not to his manners. Go, gentlemen, Exit Launcelot Will you prepare you for this masque tonight?

I am provided of a torch-bearer. Come, go with me; peruse this as thou goest: Fair Jessica shall be my torch-beare r. I do not bid thee call. But wherefore should I go? Jessica, my girl, Look to my house.

I am right loath to go: There is some ill a-brewing towards my rest, For I did dream of money-bags to-night.

Go you before me, sirrah; Say I will come. Well, Jessica, go in; Perhaps I will return immediately: Do as I bid you; shut doors after you: Fast bind, fast find; A proverb never stale in thrifty mind. Where is the horse that doth untread again His tedious measures with the unbated fire That he did pace them first? Approach; Here dwells my father Jew. And now who knows But you, Lorenzo, whether I am yours? They in themselves, good-sooth, are too too light. LORENZO Beshrew me but I love her heartily; For she is wise, if I can judge of her, And fair she is, if that mine eyes be true, And true she is, as she hath proved herself, And therefore, like herself, wise, fair and true, Shall she be placed in my constant soul.

On, gentlemen; away! Our masquing mates by this time for us stay. No masque to-night: the wind is come about; Bassanio presently will go aboard: I have sent twenty out to seek for you. Now make your choice. Let me see; I will survey the inscriptions back again. What says this leaden casket? Who chooseth me must give and hazard all he hath.

This casket threatens. What says the silver with her virgin hue? Who chooseth me shall get as much as he deserves. As much as I deserve! One of these three contains her heavenly picture. The answer is to do better exegesis. Our doctrine can fail us, but the answer is not to give final authority to our stories and experiences. And so we aspire imperfectly, haltingly, little by little, and with constant need of correction, to read the Bible as the authoritative framework which gives us the worldview, the lens, the grid for interpreting the world and correcting our lives.

In the competition between biblical doctrine and story, there is no middle way. Biblical doctrine must finally win. Since I have recently addressed the topic of gender in a number of places , perhaps a few comments here on the topic of race will illustrate how I am at least attempting to apply the six lessons above.

The big idea here is, pastors should strive to teach and disciple members on the topic of race and racism, yet we should do it in a way that makes the Bible primary, not the Story primary; and in a way that puts power into the service of truth, not truth into the service of power.

The biblical way, I propose, is the way of race consciousness. The postmodern way, I believe, is the way of race essentialism. I have, however, written a number of books on church discipline , and therefore have a few thoughts on correcting sin, which is what so much of this conversation is about.

Maybe it will help to tell my own story of involvement in this conversation—my own lived experience. For years, I frequently addressed race in sermons and Sunday School classes and a few times in articles. One or two friends in the church remarked that I might want to ease up because I was beginning to sound like a broken record.

Yet I also believe judgment begins with the household of God, which means we should keep our eyes continually open for places of necessary repentance 1 Peter , sins intentional and unintentional Lev. I believe Scripture pronounces woe against individual and structural sins e. And I believe as a matter of pastoral judgment, not biblical principle, that we should be especially watchful in our American churches. In all these ways I have taught my own church and I would encourage pastors to pursue the race conversation inside your churches.

I believe, and thanks to minority friends have long believed, we should be race conscious. A race consciousness listens and learns. It studies history and asks people from different ethnic backgrounds about their lived experience.

It certainly seeks out hurt, suffering, and injustice. So it was articulated in the in article 17 of the Together for the Gospel affirmations and denials. Race consciousness offers a hard-to-categorize blend of both color blindness and color consciousness in our friendships and pastoral analyses. Our common humanity and union in Christ must also be color blind.

Yet somewhere after , the conversations about race began to change, though it took some time for those changes to crystalize in my mind. Little by little I found that, in personal conversations, books, and online I was asked to adopt an interpretation and perspective that appealed less to immediately discernable facts and more to an overall pattern or narrative.

And that interpretation was a racialized one. The trouble is, when you begin to look at the world through racialized lenses, how and when do you take the lenses off? In fact, the conversation began to insist that we should not try to de-racialize the world. I am my color. You are your color.

Furthermore, the orthodoxy began to stress the importance of systems, but it also indicts heart motivations and viewpoints, even as it claims not to. Instead, the indictment becomes a presupposition, a foregone conclusion, an All-Seeing Eye. Ongoing inequalities prove it. The bigger picture I watched on social media and that I experienced in my own relationships is that a conversation about race consciousness morphed into a conversation that increasingly felt like race essentialism.

People moved from emphasizing history to a kind of historicism which reads all of history through an ideological lens; from ce le brat ing diversity to demanding particular policies as a sign of repentance. In short, in the first decade and a half of the 21 st century, many of us were having the civil rights conversation.

Then something changed. Rules and traditions, work and play, health and sex, cities and nations and empires, your heart and mine, even older ways opposing racism—all this it judges through the law of racialization and oppression. It legalizes everything. It creates law. CRT is Moses on racialized hyperdrive. Real, ongoing, nameable sin supplies oxygen to the diffuse, non-named, universal indictment. As I mentioned under point 1 so many pages ago, Satan loves to be first in line to show compassion to real hurt, but then leverage it to declare everyone guilty.

As the larger race conversation changed, the personal conversations grew more tense, harder. Compounding the strain, I watched Christian voices on the right—by my lights—insult, malign, slander, and misrepresent Christians on the left. These are real injustices and warrant their own conversations. Yet within a few years two sides hardened against one another. Trust had vanished. Again, what do you say to the hurting wife who finds refuge in feminist literature? You hammer the husband, yes.

That, too. But what do you say to her if you think her medicine is poisonous? It offers one doorway for helping pastors teach and disciple their churches to be race conscious, not to give way to race essentialism.

To be sure, Matthew 18 has a local church process in mind. Yet I think the value Jesus places on due processes for correcting sin can be extended broadly: we should generally treat people as innocent until concrete evidence exists that requires us to do otherwise. Even the secular courts do. A crucial change in the race conversation, best I can tell, is the demotion of due process, a phrase that, these days, incites sighs of exasperation and anger on Twitter.

It assumes we possess sovereign Knowledge. To be sure, I understand why people who have experienced abuse or injustice become impatient with due process.

Yet we cannot throw out due process. Imagine living with a certain demographic in your church as if they were guilty of lust until proven innocent. And I say this believing that lust and sexual sin are ongoing individual and systemic problems, probably still hiding in the hearts of many folk in the church.

We must teach about lust in all its forms. Still, we live with one another charitably assuming the best and treating one another as innocent until proven guilty.

My sense is, the excesses and Phariseeism of race essentialism has hindered many pastors from teaching about race and racism, which brings us to the last part of my own story.

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Hannah kepple dating xolo dating edg - dating edg: quel gay es tu. Gay flag where to buy Gaynor achilles. Who is anderson. A: What must I do to be saved? A: To take the gospel everywhere and finally to preach in the capitol Rome. Q: What is the preamble or introduction to the Commandments? Q: What is the 3 rd commandment? A: False — See Matt Q: What does Jesus say is the first and greatest commandment?

A: Love God with all your heart, minds, soul, and strength. True or False: Bananas are a fruit of the Spirit? A: False — Bananas are a gift from God but not considered spiritual fruit in Galatians 5. Q: Name any of the 9 Fruit of the Spirit. A: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.

True or False: The more words we say makes our prayers better. A: False — Jesus said God already knows what we need. Whenever possible we make a fun game out of it. This post includes some printable Bible questions for kids and some tips for making the most out of it. You could use them for group games or ice breakers with any age group — kids, teens, or adults.

Divide the youth into teams and make it a quiz game. For preschoolers or younger elementary, simply change our list into true or false bible questions.

No need to recreate the content, just modify our list to make it easier. Bible trivia for kids is no waste of time. Leave a comment below if you have some questions you would like to add. Your help is greatly appreciated by other readers too.

We ran out of steam once we got to the later chapters of Acts. So there are many more simple bible questions you could add. New Sunday School Curriculum: Church budgets are tight, that's why our curriculum is half the price of printed materials. Download a free sample or visit the Sunday School Store to purchase more. The Bible Trivia is going to make the kids to learn more and have more fun time , they will feel more busy.

Thank you very much! We tried include a good mix of easy versus hard questions. For example, I would give them multiple choice, making up two false answers to accompany the correct. Depending how you score the quiz game that could be worth less points or something. Anyway, thanks for the encouraging comment and have fun!

This is wonderful. I was just reading through some of your questions. Q: Which book did Jesus directly write? A: None Comment: trick question. Or fill in the blank. Q: Which human author wrote the most books? And never again will I destroy all living creatures, as I have done. A: Built a tower to reach to Heaven. Q: How did God make them spread out across the earth?

A: Confused their languages. Why not ask how the earth is? Mark clearly says that Adam and Eve were from the beginning of the creation. Genesis 5,11 offer an account of generations that is unique in the Bible, from which to count the years from Adam to Abraham.

They give us an age of earth close to years. Also does away with the notion that God used primates to make humans.

And why not give reasons to know the flood was not local, but world wide? The people at Babel intended to build a monument to themselves, probably to practice idolatry and its attending vices, and to have a rallying point, to not scatter and to spiritually depart from God. Genesis Babel is the source of idolatry. She may have been acquired when Abram and Sarai sojourned in Egypt Genesis Q: Who did Abraham have his second son with? A: Sarah Grammatically better to not drop preposition.