- CONTENTS OF THIS VOLUME.
- The Portable Enlightenment Reader
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- Race and Ethnicity: Saracens and Jews in Middle English Literature
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If you will admit them to forsake reason in one point, why not in another? Where will you stop? The law therefore was, as St. Paul tells us, Rom. This then being the case, that whoever is guilty of any sin should certainly die, and cease to be; the benefit of life, restored by Christ at the resurrection, would have been no great advantage, for as much as, here again, death must have seized upon all mankind, because all have sinned; for the wages of sin is everywhere death, as well after as before the resurrection, if God had not found out a way to justify some, i.
The better to understand the law of faith, it will be convenient, in the first place, to consider the law of works. The law of works then, in short, is that law which requires perfect obedience, without any remission or abatement; so that, by that law, a man cannot be just, or justified, without an exact performance of every tittle. Moses, says St. Where this law of works was to be found, the New Testament tells us, viz. How readest thou?
CONTENTS OF THIS VOLUME.
Paul so often styles the law, without any other distinction, Rom. For, says St. Nay, whatever God requires any-where to be done, without making any allowance for faith, that is a part of the law of works: so that forbidding Adam to eat of the tree of knowledge was part of the law of works. Paul found some ready to infer, Rom.
The Portable Enlightenment Reader
God forbid; yea we establish the law. Nor can it be otherwise: for, were there no law of works, there could be no law of faith. For there could Edition: current; Page: [ 14 ] be no need of faith, which should be counted to men for righteousness; if there were no law, to be the rule and measure of righteousness, which men failed in their obedience to. Where there is no law, there is no sin; all are righteous equally, with or without faith.
The rule, therefore, of right, is the same that ever it was; the obligation to observe it is also the same: the difference between the law of works, and the law of faith, is only this: that the law of works makes no allowance for failing on any occasion. Those that obey are righteous; those that in any part disobey, are unrighteous, and must not expect life, the reward of righteousness. But, by the law of faith, faith is allowed to supply the defect of full obedience: and so the believers are admitted to life and immortality, as if they were righteous. Only here we must take notice, that when St.
Paul says, that the gospel establishes the law, he means the moral part of the law of Moses; for that he could not mean the ceremonial, or political part of it, is evident, by what I quoted out of him just now, where he says, That the gentiles do, by nature, the things contained in the law, their consciences bearing witness. As for the rest, St.
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Paul tells the Galatians, chap. And our Saviour himself, in this gospel sermon on the mount, tells them, Matt. But they are all precepts of the moral law, which he re-inforces. What should become of the ritual law, he tells the woman of Samaria, in these words, John iv. But the true worshippers shall worship the Edition: current; Page: [ 15 ] Father in spirit and in truth; for the Father seeketh such to worship him.
Thus then, as to the law, in short: the civil and ritual part of the law, delivered by Moses, obliges not christians, though, to the jews, it were a part of the law of works; it being a part of the law of nature, that man ought to obey every positive law of God, whenever he shall please to make any such addition to the law of his nature.
But christian believers have the privilege to be under the law of faith too; which is that law, whereby God justifies a man for believing, though by his works he be not just or righteous, i. God alone does or can justify, or make just, those who by their works are not so: which he doth, by counting their faith for righteousness, i. This faith, for which God justified Abraham, what was it? It was the believing God, when he engaged his promise in the covenant he made with him. This will be plain to any one, who considers these places together, Gen.
He staggered not at the promise of God, through unbelief; but was strong in faith giving glory to God. And being fully persuaded, that what he had promised he was also able to perform.
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And therefore it was imputed to him for righteousness. Paul, ver. Whereby it is plain is meant the firmness of our faith, without staggering, and not the believing the same propositions that Abraham believed; viz. This was what Abraham believed, and was counted to him for righteousness.
Race and Ethnicity: Saracens and Jews in Middle English Literature
The law of faith then, in short, is for every one to believe what God requires him to believe, as a condition of the covenant he makes with him: and not to doubt of the performance of his promises. This the apostle intimates in the close here, ver. What we are now required to believe to obtain eternal life, is plainly set down in the gospel. John tells us, John iii.
Jesus saith unto her, I that speak unto thee, am he. The woman then went into the city, and saith to the men, come see a man that hath told me all things that ever I did: is not this the Messiah? So when the Samaritans were come unto him, many more believed because of his words, and said to the woman, We believe not any longer, because of thy saying; for we have heard ourselves, and we know that this man is truly the Saviour of the world, the Messiah. By which place it is plain, that believing on the Son is the believing that Jesus was the Messiah; giving credit to the miracles he did, and the profession he made of himself.
For those who are said to believe on him, for the saying of the woman, ver. Thou hast the words of eternal life.
A Discourse on the Damned Art of Witchcraft - William Perkins - كتب Google
Peter, that our Sayiour said, he would build his church, Matt. If thou be the Messiah, tell us plainly.
Conformable hereunto, St. This is a deceiver and an antichrist; whosoever abideth not in the doctrine of the Messiah, has not God. Accordingly the great question among the jews was, whether he were the Messiah or no?
Our Saviour discoursing with Martha about the means of attaining eternal life, saith to her, John xi. Believest thou this? According to what the evangelist says in this place, I have, for the clearer understanding of the scripture, all along put Messiah for Christ: Christ being but the Greek name for the Hebrew Messiah, and both signifying the Anointed.
And that he was the Messiah, was the great truth he took pains to convince his disciples and apostles of; appearing to them after his resurrection: as may be seen, Luke xxiv. There we read what gospel our Saviour preached to his disciples and apostles; and that as soon as he was risen from the dead, twice, the very day of his resurrection. And, if we may gather what was to be believed by all nations from what was preached unto them, we may certainly know what they were commanded, Matt.
- La mort au soleil (Thriller / Polar) (French Edition);
- Leibniz on Causation.
- Leibniz on Causation (Stanford Encyclopedia of Philosophy).
We may observe, that the preaching of the apostles every-where in the Acts, tended to this one point, to prove that Jesus was the Messiah. Indeed, now, after his death, his resurrection was also commonly required to be believed, as a necessary article, and sometimes solely insisted on: it being a mark and undoubted evidence of his being the Messiah, and necessary now to be believed by those who would receive him as the Messiah.
For since the Messiah was to be a Saviour and a king, and to give life and a kingdom to those who received him, as we shall see by and by; there could have been no pretence to have given him out for the Messiah, and to require men to believe him to be so, who thought him under the power of death, and corruption of the grave. And therefore those who believed him to be the Messiah, must believe that he was risen from the dead: and those who believed him to be risen from the dead, could not doubt of his being the Messiah.
But of this more in another place. Let us see therefore, how the apostles preached Christ, and what they proposed to their hearers to believe. Peter at Jerusalem, Acts ii. What was his word, which, as we are told, ver.