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时时大是多少合适:异界道士

文章来源:俗人修仙    发布时间:2019-12-12 06:49:42  【字号:      】

提供最新时时彩时时大是多少合适全天免费计划 复式杀码 倍投技巧 预测走势图 分分彩PK10时时大是多少合适杀一码公式 龙虎倍投最稳技巧 和值和尾跨度 公式算法,最新相容:鈥淏ut this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God.鈥漁ne thing is perfectly clear, that these sacrifices are not a supplement to the one great sacrifice for sin. They are not intended to supply any deficiency in the great work of our Blessed Lord. There is no deficiency there; and if there were, nothing that we could do would supply it. There is no deficiency, for by the 鈥渙ne offering He hath perfected for ever them that are sanctified.鈥 And if there were deficiency, how could man supply it? Is there not something dreadful in the thought of a patchwork atonement, partly by the Son of God and partly by man; partly perfect, and partly imperfect; partly pure in all the infinite purity of God, and partly defiled with all the defilements of a fallen and sinful manhood? No! the propitiation is perfect, unmixed, and undefiled for ever. It is the sacrifice of the Son of God, and it stands alone for all eternity.

When I drew your attention to this text on Sunday last, I pointed out the two great subjects contained in it, viz. the work of atonement completed by our blessed Lord on earth, and His present session at the right hand of God. The latter of these we studied on Sunday last, but the former is of such vast importance to every one of us that it would be wrong to leave the passage without devoting this morning to the careful examination of it.斗神狂飙txtIn that passage it is perfectly clear that our Lord Jesus Christ is said to forgive, and the Church to absolve. The change of words is most remarkable, and clearly proves the doctrine. The Church is said to have power to absolve; and the Lord Jesus Christ is entreated to forgive. The minister, therefore, absolves, and at the same time prays that the Lord may forgive: and who can doubt that, when the troubled heart truly repents and believes in Him, the prayer is answered, the forgiveness granted, and the absolution, or declaration, ratified in heaven?时时大是多少合适We studied last Sunday the one perfect and final sacrifice made for the sins of the whole world, when our Lord Jesus Christ completed our propitiation on the cross. We found that that sacrifice differed from those of the ceremonial law, in the great fact that it was once and for ever; that it was so perfect, so complete, so fully sufficient to satisfy the whole claim of the law, that when it was once offered there was no place left for repetition, perpetuation, or addition. The veil of the temple was then rent from the top to the bottom, and there was no space left for any further rending. The Lord himself said, 鈥淚t is finished;鈥 so the whole was done, and done for ever.

时时大是多少合适Heb. x. 12.3. Even if these words were taken literally, they would not teach the doctrine of Rome.

In every work carried on by man we are perfectly certain to meet with human infirmity, and human error; and the work of the ministry forms no exception to the rule. It is carried on by common men, with common flesh and blood, exposed to the common temptations of common life, so that we are sure to find in it the common failures of our common humanity. Yet, with all this, it fills a most important place in the life of all of us. It not only imparts a distinctive character to our public worship, but it reaches our home life; so that there is not a family in a parish that is not, in some way or other, more or less affected by the ministry in p. 47the Church. The influence may not always be for good, but it always exists. In some cases it may be simply negative, and actually do harm by not doing good. In some cases it may be positively mischievous, as when it is made the means for the dissemination of deadly error. While in many it is made God鈥檚 means for conferring incalculable blessings; so that through it the young are instructed, the careless awakened, inquirers directed to the Lord Jesus Christ, and the children of God confirmed in faith and aroused to holy energy for their Lord. The position of a clergyman is such that the influence of his ministry is sure to be felt throughout his parish. He has the sacred privilege of leading the worship of the religious portion of his people. They are all brought into contact with his office, and all are, some way or other, affected by the manner in which that office is fulfilled.

3. That this sacrifice is a sacrifice of propitiation for sin. There is a sacrifice of self-dedication, which every loving heart is required to offer: as in the words after the Lord鈥檚 Supper,鈥斺淗ere we offer and present unto Thee ourselves, out souls and bodies, to be a reasonable, holy, and lively sacrifice unto Thee.鈥 But in that case the offering is ourselves, and the motive is not propitiation, but dedication. According to the teaching of Rome the offering is the Lord Jesus Christ, and the object is to make a propitiation for sin.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, 鈥淚 beseech you therefore, by the mercies of God, that ye present your bodies a living sacrifice.鈥 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鈥檚 grace, to realise in living faith the body broken and the blood shed for our sins; after which, but not before, we 鈥渙ffer and present to Him ourselves, our souls and our bodies, to be a reasonable, holy, and lively sacrifice unto Him.鈥 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.

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 鈥淧rince and a Saviour;鈥 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), 鈥淗e must reign till He hath put all enemies under His feet.鈥 Sometimes we see Him as the Priest (Heb. iv. 14), 鈥淪eeing then that we have a great High Priest, that is passed into the heavens, Jesus the Son of God.鈥 Sometimes He is the Advocate (1 John, ii. 1, 2), 鈥淚f any man sin we have an Advocate with the Father, Jesus Christ the righteous;鈥 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鈥淏ehold,鈥 said Stephen, 鈥淚 see the heavens opened, and the Son of Man standing at the right hand of God;鈥 and so, having seen it, he followed up the vision by the dying prayer, 鈥淟ord Jesus, receive my spirit.鈥 (Acts, vii. 56.)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]But this ministry of the word of reconciliation will vary according to circumstances.One thing is perfectly clear. It is not done by the offering of any fresh sacrifice. This was the chief duty of the Jewish priests, but it forms no part of that of the Christian minister. From one end of the New Testament to the p. 56other you can find no allusion to any such thing as a Christian sacrifice for sin. The one sacrifice of the Lord Jesus Christ was once and for ever, final, complete, and sufficient for all the sins of the whole world. The work of sacrifice is finished, as we are taught in the words, 鈥淭o wit, that God was in Christ reconciling the world unto himself;鈥 and if there can be no sacrifice, it is perfectly plain that there can be no sacrificing priest. Nor can the idea be gathered from the Prayer-book any more than it can from the New Testament. There is not an allusion there, either to a sacrifice or a sacrificing priest, except where it says, in Art. xxxi., 鈥淭he sacrifices of masses, in the which it was commonly said that the priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables and dangerous deceits.鈥 There is no Christian sacrifice recognised by the Church of England but the thankful dedication of heart and life on the part of those who have been saved by the sacrifice of the Lord. But this sacrifice requires no priest to offer it. It may rise at any moment, and from any place, from the depths of any thankful heart. Thus, according to our Communion Service, all offer p. 57it together, and the whole congregation having together met around their Father鈥檚 table, and together tasted the joys of their Father鈥檚 love, together bring their sacrifice, and say, 鈥淗ere we offer and present unto thee, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee.鈥

We see, then, that the ministry of reconciliation is neither by sacrifice, nor by priestly forgiveness; but we have still to consider by what means the great work is carried on.

p. 21With all this the Apostle contrasts the one perfect sacrifice of our blessed Lord, made on the cross once and for ever. There are no less than six places in which he brings out this one point, and brings it out with such clearness that it really seems as if the whole passage was written as a prophetic safeguard against the doctrine of the mass. In Heb. ix. 25, 26, he says: 鈥淣or yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; for then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.鈥 So in vv. 27, 28, he draws a comparison between the death of the Lord Jesus and the natural death of man, and says: 鈥淎s it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.鈥 So that it would be just as absurd to expect men to die twice, as to believe that there can be any second offering of the Lord Jesus Christ for sin. The one death throughout mankind is the type or pattern of the one Sacrifice once p. 22made for sin. So, again, in x. 10, we read,鈥斺淏y the which will we are sanctified through the offering of the body of Jesus Christ once for all.鈥 And again, in vv, 11, 12, St. Paul returns to the contrast between our Lord and the Jewish priest, and says, 鈥淓very priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: but this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God.鈥 And once more, in ver. 14, he sums up all by saying, 鈥淏y one offering He hath perfected for ever them that are sanctified.鈥 It would be a matter of deep interest to study carefully the meaning of the word 鈥減erfected鈥 in this most important text. It does not mean perfect in personal holiness, i.e. in the inward work of the Spirit on the soul; but perfect in justification: perfect, because the curse was perfectly blotted out, the law being perfectly satisfied, and the sinner, after propitiation, perfectly free. But we must not stop to dwell on that now, our one point at present is that the sacrifice of the Lord Jesus was once, and for ever; and this is most remarkably brought out in the words,鈥斺淏y one offering He hath perfected for ever them that are sanctified.鈥漈he End

p. 64It is clear at a glance, that there is no allusion in either of these passages to general or habitual confession; and that the case contemplated is that of a person troubled by some particular sin weighing on the conscience, and keeping the soul from peace. It is just in such a case that the ministry of the word is required for the help of the individual; and that something more is wanted than the general preaching of the truth. Such a person requires the Gospel to be applied to his own particular anxiety, in order that he may be assured of God鈥檚 forgiveness of that particular sin which keeps his soul in trouble. It is this assurance which is called in the Prayer-book 鈥渁bsolution.鈥 There is a vast difference between a judicial act of forgiveness, and a declaration or assurance of the forgiveness by God. Thus, to 鈥渁bsolve鈥 is not to 鈥渇orgive,鈥 but to assure the troubled heart of the full forgiveness, freely granted, by the Lord Himself. [64] Nothing can be clearer than this distinction in the absolution in the service for the Visitation of the Sick. 鈥淥ur Lord Jesus Christ, who hath left power to His Church to absolve all sinners who truly p. 65repent and believe in Him, of His great mercy forgive thee thine offences: and by His authority, committed to me, I absolve thee from all thy sins, In the Name of the Father, and of the Son, and of the Holy Ghost. Amen.鈥




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