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满倍率时时:琼海论坛

文章来源:bh什么意思    发布时间:2019-12-12 05:45:29  【字号:      】

提供最新时时彩满倍率时时全天免费计划 复式杀码 倍投技巧 预测走势图 分分彩PK10满倍率时时杀一码公式 龙虎倍投最稳技巧 和值和尾跨度 公式算法,最新相容: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鈥攖empers, lusts, covetousness, selfishness, pride, and a thousand others鈥攕ome prevailing in one character and some in another. Now of all these the Christian man must be prepared to make a sacrifice鈥攈is 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, 鈥淢ortify therefore,鈥 or put to death, or sacrifice, 鈥測our members which are of the flesh: fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry.鈥 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鈥攆or 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.

天涯论坛警察天地But the ministry of the word must also have its public character, and the glad tidings of reconciliation must be publicly preached to a ruined world. It was this that appeared to be the prominent idea in the Apostle鈥檚 mind when he spoke of the ministry of reconciliation; for he at once proceeded to give a specimen of it in the great appeal which immediately follows:鈥斺淣ow then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ鈥檚 stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.鈥 (2 Cor. v. 20, 21.)满倍率时时p. 6The words teach us that at the present time our Blessed Lord and Saviour is at the right hand of God, and they suggest two subjects, His place, and His employment.

满倍率时时

p. 281. That the sacramental bread is changed into the Lord Jesus Christ, the Living Saviour, God and man.II. Such, then, is the contrast; and now let us turn, in the second place, to the reason of it. Why were those ancient sacrifices so often repeated? and why was ours once and for ever? The same passage that brings out the contrast explains the reason of it; and the reason is that, p. 24in themselves, they have no saving power, and that ours has. They were ineffectual for the blotting out of sin, but the one offering of our Blessed Lord was perfectly effectual in the very point where they failed. There was as great a contrast in respect of efficiency as there was in respect of frequency; and, in fact, the repetition was the result of weakness, as the oneness was the result of complete sufficiency. This insufficiency is placed in two points of view in the chapter, for we are there taught, first, that these sacrifices could not take away sin, and, secondly, that they could not satisfy the conscience.

p. 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.1. The words themselves prove that they are figurative. Turn to 1 Cor. xi. 25, where we read: 鈥淭his cup is the new testament in my blood.鈥 Is there any one blind enough to suppose that the cup was changed into the new testament? The words must mean that the cup was an emblem of the covenant. When our Lord said, 鈥淚 am the vine,鈥 鈥淚 am the door,鈥 鈥淚 am the bread of life,鈥 He did not mean that He was changed into a vine, into a door, or into bread, but that all these things were emblems of His work. So He says of the cup, that it is an emblem of the covenant; and if we would be consistent interpreters, we must believe also of the bread that it was declared to be an emblem of the body.

In x. 3, 4, we are distinctly taught that the one reason why these sacrifices were repeated was, that it was impossible for them to be effectual in removing guilt. 鈥淚n those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins.鈥 The dark stain of sin is far too dreadful a thing to be blotted out by the blood of any animal. Those sacrifices did very well as remembrancers. They were daily reminders, and daily acknowledgments of guilt; but as for putting it away, they had no virtue in them, and they p. 25were powerless. They were most important likewise as types; as helping believers, with the eye of faith, to look on and trust to the one sufficient sacrifice of the Lord; and so believers, looking to Christ as represented in the slain lamb, could, through faith in Him, find pardon and peace to their souls. But in themselves they were utterly powerless, for nothing short of the perfect sacrifice of the Son of God could ever really take away sin.One 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.The second is from the rubric in the service for the Visitation of the Sick, where we read鈥斺淗ere shall the sick person be moved to make a special confession of his sins, if he feel his conscience troubled with any weighty matter.鈥漌e 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.

A man might bring any number of lambs, goats, and bullocks, and lay them all on the altar; but, unless by the eye of faith he looked to Christ, he would, after all, carry guilt with him in his conscience; and the still small voice within would bring him in guilty before God. The sense of guilt demanded repetition; but p. 26unless the heart looked forward, through that sacrifice, to the coming Christ, no offering, however often repeated, was sufficient: the conscience remained uneasy still, and the sense of guilt clung to the soul.It is, of course, impossible to attempt a discussion of the whole subject, so that we must confine our thoughts to the lessons from this one passage,鈥斺淗e hath committed to us the ministry of reconciliation;鈥 and there will be in it quite sufficient important matter, as the words will suggest three most important points,鈥攖he authority of the ministry, the object of the ministry, and the means by which that object is accomplished.

The End

I have quoted the passage from Rome in which it says there is 鈥渂ody, soul, and divinity.鈥 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.




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