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1分快乐十分是真是假

2020-08-03 22:28:27 站长之家
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除掉What, then, is the relationship between our sacrifice and His? and how are they connected? There can be no doubt on this subject if we turn to the text, where we read, “I beseech you therefore, by the mercies of God, that ye present your bodies a living sacrifice.” It is, therefore, the deep sense of unmerited mercy that is to p. 43call out the willing sacrifice from a saved and thankful people. This is just how it stands in our Communion Service. We first come with the confession of sin; we then partake of the sacred feast; and seek, by God’s grace, to realise in living faith the body broken and the blood shed for our sins; after which, but not before, we “offer and present to Him ourselves, our souls and our bodies, to be a reasonable, holy, and lively sacrifice unto Him.” Our sacrifice, therefore, is the result of our deep sense of unmerited mercy shown in His perfect sacrifice on the cross. It is a sacrifice of praise and thanksgiving. It is the willing offering of those who have found mercy, and are most deeply and humbly thankful for it.这些2. That whenever the Mass is administered, He, the living Saviour, is again sacrificed and put to death.口出规模峰猛

    Now, this is the doctrine that persons are striving to reintroduce into our land and church. The real object of this modern movement is to re-establish the belief in transubstantiation and propitiatory sacrifice. Those vestments of which we have heard so much are not introduced simply from a love of ornament and decoration, but they are folds in which to wrap the doctrine of the Mass; and that doctrine, as I p. 29have just stated it, is, that the bread is first changed into a living Saviour, and then the living Saviour offered afresh as a propitiation for sin. [29]阅读及最分散But our Lord’s words may have been addressed to the whole company; and if so, the laity, and even the women, had as great a share in them as any others. Now, no one supposes that every Christian has the power of forgiving sin; and the only way of understanding our Lord’s language is to regard His words as conveying to His Church the power of Christian discipline. It is clear that such a power is essential to the well-being of the body; for the Church would cease to be a Church if its most sacred privileges were open indiscriminately to all kinds of characters. There must be the right of excluding the wicked, of admitting converts, p. 61of excommunicating those who disgrace their profession, and of restoring such persons when the Church is satisfied respecting their repentance. But this authority, if it is not given here, is given nowhere. When our Lord said, as we read in Matt. xviii. 18, “Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven;” He gave His disciples the power of regulating Church order; and it is reasonable to suppose that in these words He gives a similar authority with reference to persons, for in the one passage it says “whatsoever,” and in the other “whomsoever.”去是

  Sometimes it will be necessary to apply it to individuals, when the conscience is troubled by the conviction of sin. Our Church alludes to this in two passages often referred to. The first is from the close of the invitation to the Lord’s Supper,—“And because it is requisite that no man should come to the Holy Communion but with a full trust in God’s mercy, and with a quiet conscience; therefore, if there be any of you, who by this means cannot quiet his own conscience herein, but requireth further counsel or comfort, let him come to me, or to some other discreet and learned minister of God’s word, and open his grief: that by the ministry of God’s holy word he may receive the benefit of absolution, together with ghostly counsel and advice, to the quieting of his conscience, and avoiding of all scruple and doubtfulness.”定有 个世

    2. The bread is called bread, and the wine wine, after consecration, both by our Lord Himself and His Apostles.有轮的长I have quoted the passage from Rome in which it says there is “body, soul, and divinity.” But what does any one of those passages say about soul and divinity? If He had meant to teach us that the bread was changed into His broken body, what one word is there about the soul, or the Godhead? All that is added by Rome, and the whole fabric of superstition based upon it is without a shadow of foundation in the word of God. It is a vast superstructure, but, as far as the teaching of Holy Scripture is concerned, utterly baseless.河是

    传递Then, again, with the place there has been a complete change in His employment. He was here to found His kingdom and to make atonement. He is there to carry out the results of that atonement and to reign. His office was represented by the high priest of old, who first in the outer court offered the sacrifice, and p. 7afterwards went in before the mercy-seat to sprinkle the blood. So Christ Jesus here on earth offered Himself as the sacrifice, and now He is gone into the holy of holies there to present the blood before the mercy-seat of God. Thus He is described by St. Peter (Acts, v. 31) as being exalted to be a “Prince and a Saviour;” a Prince, because He is exalted as King of kings and Lord of lords; a Saviour, because as a living friend, He is saving those whom, when on earth, He redeemed by His blood. Every passage, therefore, which describes Him in His present condition, represents Him as in the possession of living power. Sometimes He is said to be reigning, as (1 Cor. xv. 25), “He must reign till He hath put all enemies under His feet.” Sometimes we see Him as the Priest (Heb. iv. 14), “Seeing then that we have a great High Priest, that is passed into the heavens, Jesus the Son of God.” Sometimes He is the Advocate (1 John, ii. 1, 2), “If any man sin we have an Advocate with the Father, Jesus Christ the righteous;” and sometimes He is the loving Friend, watching the struggles of His faithful disciples, and waiting to welcome His dying servant in the solemn moments of his rough and stormy martyrdom. p. 8“Behold,” said Stephen, “I see the heavens opened, and the Son of Man standing at the right hand of God;” and so, having seen it, he followed up the vision by the dying prayer, “Lord Jesus, receive my spirit.” (Acts, vii. 56.)的纯

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His place, then, is heaven itself; and His seat at the right hand of the throne of the Father. In His real human body He has ever been like ourselves, in one place at one time. When He was here he passed from place to place; from Galilee to Jerusalem, and from Jerusalem to Galilee. So when Lazarus died He was absent from Bethany, and after his death He went there. Just so in His ascension He passed into the heavens, and, being there, He is as much absent from us in the body as He was absent from Martha and Mary in their deep anxiety about their brother. When present here, in His human person, He was absent there. Being present there, He is now absent here. [6]么可In support of this view of the passage it should be observed, that He does not say that the sins are remitted in heaven, or by God, or by Himself; but simply says they are remitted, as though He had said, “I give you full authority to decide; and when you do so, the decision is final.” If this be the true view of the passage, we can perfectly understand the use of it in the Ordination Service. The whole Church cannot exercise this power, and must depute it to executive officers. These officers are the elders, or presbyters, or priests; and, therefore, when they are ordained, the Bishop first asks them, “Will p. 62you give your faithful diligence always so to administer the doctrine, and sacraments, and discipline of Christ, as the Lord hath commanded, and as this Church and nation hath received the same?” And after the commission has been given he adds, “And be thou a faithful Dispenser of the Word of God, and of His holy Sacraments.”灭他
  

Heb. x. 12.对方In this present world we are in a mixed condition, and however truly we may be walking with God, there is the old man and the old nature left. It is just the same with us as it was of old with Canaan. Israel had taken possession, but the Canaanites were still in the land. So, even when the Lord Jesus has taken possession of the heart, there are sins still abiding there—tempers, lusts, covetousness, selfishness, pride, and a thousand others—some prevailing in one character and some in another. Now of all these the Christian man must be prepared to make a sacrifice—his temper, his pride, his ambition, his covetousness, his self-love; he must be prepared to bring all to the altar, without mercy and without reserve. Thus, in Col. iii. 5, St. Paul addresses those who are risen with Christ, and says, “Mortify therefore,” or put to death, or sacrifice, “your members which are of the flesh: fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry.” There is no occasion to be shut up within the walls of a nunnery for this; nor will the walls of a nunnery p. 37in the least help us to it, for they are just as effectual in shutting sin in as in shutting it out. Here is work for home life, and for all classes in home life—for husbands and wives, parents and children, masters and servants: we all have our great temptations, so we all have to throw ourselves heart and soul into the great struggle, and with an unsparing hand deal resolutely with besetting sin.再次


  


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