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都市报道时时:免疫力低下的表现

文章来源:蜜桃网    发布时间:2019-12-12 07:03:19  【字号:      】

提供最新时时彩都市报道时时全天免费计划 复式杀码 倍投技巧 预测走势图 分分彩PK10都市报道时时杀一码公式 龙虎倍投最稳技巧 和值和尾跨度 公式算法,最新相容:Now, on what does all this tremendous fabric rest? What is there in the word of God to warrant it? What is there in the Scriptures of truth to give a sanction to such a system? So far as the word of God is concerned all hangs on the one text, 鈥淭his is my body which is given for you: this do in remembrance of me.鈥 p. 12To these words Romanists appeal again and again, as if they taught the doctrine, whereas the most cursory study of the different passages in which they are contained is sufficient to show that they mean nothing of the kind.

126健康网都市报道时时鈥淚 beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.鈥

都市报道时时鈥淏ut this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God.鈥

But I do not deny that the text is one of considerable difficulty. The first great difficulty is to ascertain to whom the words were spoken. From Luke, xxiv. 33, we find that the persons present were 鈥渢he eleven, and them that were with them;鈥 and there is nothing in the record to decide whether the words were addressed to the eleven Apostles separately, or to the whole company鈥攊ncluding, of course, laymen and women. My own belief is, that they were addressed to the eleven separately, and conveyed a special judicial power to these inspired men. That they possessed such a power p. 59is clear from history; for when Peter retained the sin of Ananias and Sapphira, God ratified his decision by their death; and when St. Paul passed sentence on the incestuous person at Corinth, he clearly claimed a supernatural power of judgment when he said (1 Cor. v. 3-5), 鈥淔or I verily, as absent in body but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed. In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.鈥 So when he remitted the same sentence he clearly claimed special right to do so; as he said, 鈥淚f I forgave anything, to whom I forgave it, for your sakes forgave I it, in the person of Christ.鈥 But if this were the case, and if the power was given to the Apostles as a part of their apostolic office, it follows that with the Apostles it must have ceased for ever. Accordingly, in our Lord鈥檚 words there is not the smallest hint at transmission; and as for the idea that the Apostles could transmit it to the Bishops, and the Bishops to the Presbyters, it is altogether without foundation p. 60in the word of God. In fact, the case of the Corinthians proves clearly that it was not so transmitted. There cannot be a doubt, that when the epistle was written there were Presbyters in the Church of Corinth; and it is clear that Titus had just been there on a special mission, for he it was who brought to St. Paul the tidings of the repentance of the Corinthians (2 Cor. vii. 6, 7, and xii. 17, 18). But yet none of these persons appear to have had a transmitted power. It was necessary to refer the case to St. Paul himself. He retained and he remitted; and he did both 鈥渋n the person of Christ.鈥4. Nay more, it is contrary to the words of our Lord. The words, as given by St. Matthew (xxvi. 26-28) were: 鈥淎nd as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the new testament, which is shed for many for the remission of sins.鈥 Of the bread, therefore, p. 14He said, 鈥淭his is my body;鈥 and of the wine, 鈥淭his is my blood.鈥 The bread did not represent the body and blood together, but the body only, and the wine the blood; or, if the doctrine of transubstantiation were taught, the passage would teach that the bread was changed into the body, and the wine into the blood. But the teaching of Rome defies all such distinctions, though thus plainly laid down by no less an authority than our Lord Himself, and fearlessly hurls her anathemas against all who do not believe that the bread, and the bread alone, is changed into body, blood, soul, and divinity, and becomes, to use their own expression, 鈥渁 whole Christ,鈥 to be exalted, carried in processions, and adored as a living God. The words themselves, taken literally, are dead against such a doctrine. I am not surprised, therefore, when I read our 28th Article, which says: 鈥淭ransubstantiation (or the change of the substance of bread and wine) in the Supper of the Lord, cannot be proved by Holy Writ, but is repugnant to the plain words of Scripture.鈥 But I am surprised that Christian people in the Church of England should sit so light as some seem to do to a heresy of so fearful a character, and that men p. 15should be so indifferent to truth as even to speak of the possibility of peace with Rome.3. Once more: the sacrifice involves the free gift of money. Money with most men lies very near the heart. Open the heart, and you open the purse. Let the heart become dull, lifeless, cold, and unfeeling, and the purse soon closes. Thus the sacrifice of Self is almost sure to lead to the offering of money. Cold hearts give little; but when the heart is full the offerings flow freely. The men of Macedonia were poor people, but no sooner had they given their own selves to the Lord than 鈥渢he abundance of their joy, and their deep poverty, abounded unto the riches of their liberality.鈥 Now these offerings p. 39are described in the Scriptures as a sacrifice to God. St. Paul alludes to them, in Philip, iv. 18. It is not perfectly clear whether he alludes to a contribution towards his own maintenance, or to the collection in which he took so deep an interest for the poor saints in Jerusalem; but, either way, he describes the offerings as an odour of a sweet smell, a 鈥渟acrifice acceptable, well pleasing to God.鈥 This gives a delightful view of contributions in a right spirit for the service of the Lord. It shows that the free and generous giver thereby offers a sacrifice well pleasing to God. It rebukes at the same time the niggardly and parsimonious spirit, the spirit that gives reluctantly, and complains of many calls. Yet I verily believe that to give freely can scarcely be called a sacrifice, for no money gives so much pleasure as that freely offered to the Lord鈥檚 service; and no people enjoy property so much as they do who are free and open-hearted givers. I have not the slightest hesitation, therefore, in appealing to you for free and generous offerings, for I can say as St. Paul said (Philip, iv. 17), 鈥淚 desire fruit that may abound to your account;鈥 and I am thoroughly persuaded, that no person who is induced to give freely will ever repent of p. 40鈥渁 sacrifice acceptable and well pleasing to God.鈥濃淏ut this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God.鈥

Here, then, is our delightful assurance. We look back to the work of the cross, and there see the whole burden of all our sin borne by Him, and so put away for ever. We ask no further sacrifice, for we know that He made there upon the cross 鈥渁 full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world;鈥 and we now look to our Blessed Saviour as reigning and saving. Because He reigns we know that all is rightly ordered, and because He saves we believe that we ourselves shall be safe for eternity. We see many things in the world that are altogether opposed to what we think best; but we know that God has put all things under His feet, and given Him to be the Head over all things to His Church; and, therefore, that all is in His hand, and all will work together for good. We find deep sin in ourselves, and we know how hard a thing it is really to walk with God. We find defect in our prayers, defect in our faith, defect in our service, defect in our best efforts, p. 9defect everywhere; but we look up to yonder throne, and there we find a loving Saviour; one who knows our deep need,鈥攐ne who has died for us,鈥攐ne who loves us,鈥攐ne who can feel with us, and who vouchsafes to act as our Priest and Advocate, so that in the midst of all our shortcomings and deficiencies we may, in His Name, and through His most precious blood, 鈥渃ome boldly to the Throne of Grace, that we may obtain mercy, and find grace to help in time of need.鈥漰. 23The point of contrast, therefore, is this, that in the ceremonial law there was a multitude of sacrifices day by day, and year by year, repeated; whereas in the new covenant there was but one, and that one effectual for ever. In the one there was multiplicity, in the other oneness; in the one unceasing repetition, in the other one final act, which set the whole at rest for ever. The contrast stands out so plainly that he may run that readeth it. Nay, more, it is written with that perfect clearness, and often-repeated statement, that I confess myself perfectly unable to comprehend how any person, reading these two chapters, with a real desire to discover the mind of the Spirit, can arrive at the conclusion that there can be any repetition of the sacrifice of the Lord Jesus Christ under any form whatever, or any supplementary work of any kind whatever to complete or fill up His one perfect sacrifice for sin.p. 34But still we read in Scripture of another sacrifice鈥攁 sacrifice which Christian people are called to offer. Thus in this text St. Paul says, 鈥淚 beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy and acceptable unto God, which is your reasonable service.鈥 To this appeal the words in our Communion Service are the Christian鈥檚 reply:鈥斺淎nd here we offer and present unto thee ourselves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee.鈥 It clearly remains, therefore, for us to examine the character of this second sacrifice, and also its relationship to the great and perfect sacrifice completed on the cross for sin. This, then, if God permit, shall be our subject this morning. May the Lord dispose our hearts to bring to Him this holy sacrifice, that we, if we live, may live not unto ourselves, but unto Him 鈥渢hat died for us, and rose again!鈥

THE MINISTRY OF RECONCILIATION.

The EndHere, then, is our delightful assurance. We look back to the work of the cross, and there see the whole burden of all our sin borne by Him, and so put away for ever. We ask no further sacrifice, for we know that He made there upon the cross 鈥渁 full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world;鈥 and we now look to our Blessed Saviour as reigning and saving. Because He reigns we know that all is rightly ordered, and because He saves we believe that we ourselves shall be safe for eternity. We see many things in the world that are altogether opposed to what we think best; but we know that God has put all things under His feet, and given Him to be the Head over all things to His Church; and, therefore, that all is in His hand, and all will work together for good. We find deep sin in ourselves, and we know how hard a thing it is really to walk with God. We find defect in our prayers, defect in our faith, defect in our service, defect in our best efforts, p. 9defect everywhere; but we look up to yonder throne, and there we find a loving Saviour; one who knows our deep need,鈥攐ne who has died for us,鈥攐ne who loves us,鈥攐ne who can feel with us, and who vouchsafes to act as our Priest and Advocate, so that in the midst of all our shortcomings and deficiencies we may, in His Name, and through His most precious blood, 鈥渃ome boldly to the Throne of Grace, that we may obtain mercy, and find grace to help in time of need.鈥




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