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代理时时日结亏损平台网:閮ⅶ濠

文章来源:姝屽敱瀹惰儭瀹濆杽閫濅笘    发布时间:2019-12-12 06:10:54  【字号:      】

提供最新时时彩代理时时日结亏损平台网全天免费计划 复式杀码 倍投技巧 预测走势图 分分彩PK10代理时时日结亏损平台网杀一码公式 龙虎倍投最稳技巧 和值和尾跨度 公式算法,最新相容: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.In Matt. xxvi. 29, our Lord calls the wine the fruit of the vine after consecration.

p. 11The wafer, therefore, or the piece of bread, is here said to be after consecration nothing less than a real, living Saviour, with body, soul, and divinity, to be worshipped with that holy, reverential worship which belongs exclusively to the God of heaven and earth, for that is the meaning of the word Latreia. There is something very awful in such a statement. It shows that there can be no peace with Rome鈥攏o compromise, no middle path. If they are right, we are awfully wrong. If we are right, they are guilty of idolatry. If all these pieces of bread are living Saviours, we have been terribly guilty in never worshipping any one of them; but if, on the other hand, they have remained bread still鈥攑lain, simple, unchanged bread鈥攖hen we have idolatry of the most unquestionable character when that bread is exalted by the priest for adoration, and men fall down and worship it as the living God.璧垫湰灞卞紵瀛愬嚭杞Nor, again, is this sacrifice the means whereby the great sacrifice is applied to the soul. This p. 41is a more common idea than the other, and one prevailing among many who are thoroughly opposed to Popery. It is in harmony with human nature to suppose that we must make our sacrifice in order to gain a share of the blessings of His. Thus people will sometimes give up, first one thing, and then another, hoping by these sacrifices to find peace through the blood of atonement of the Lord Jesus Christ. They have no idea of being saved through anything but the great sacrifice of the Lord Jesus Christ; but they consider that they must make their sacrifice in order to secure the application of his work to themselves. This is the principle of almost all self-imposed mortifications. People hope through them to be partakers of reconciliation through the great atonement. Yet none of these things satisfy the soul. I have myself known persons who have resolutely made the effort, but utterly failed. They have become anxious about their soul, and set to work to reach the cross of Christ by personal self-denial. They have given up their different pursuits one by one; but at length they have found that nothing has done them any good. They have been just as far from the peace of reconciliation as they p. 42were the day they began. None of these sacrifices had helped them in the least. No, and none could help them. Nothing could help them but a free justification through faith, and faith alone; and that, thank God! at last they have found sufficient. And so will every other guilty sinner who throws himself in utter helplessness, to be freely forgiven, and freely saved, by the great grace of God in Christ Jesus. Let none suppose, then, that any sacrifice which we can render can ever make us partakers of the great salvation once purchased by the one sacrifice of the Lord Jesus Christ. This salvation is given on altogether different terms. It is given as a free gift to those who can produce nothing; a gift bestowed in unfettered mercy on those who can only say, in the language of the hymn:鈥敶硎笔比战峥魉鹌教ㄍ鳫eb. x. 12.

代理时时日结亏损平台网In 1 Cor. x. 17; xi. 26, 27, 28, we are all p. 13said to partake of bread: 鈥淟et a man examine himself, and so let him eat of that bread, and drink of that cup.鈥滾et me briefly give you four reasons.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.

But here a question will arise in the minds of all those who really desire to make this sacrifice to the Lord, viz. What does it practically involve? What is the real meaning of it? What will be the practical result of such a sacrifice in our own life and character? Some will tell us that it involves the necessity of conventual life, a separation from common duties, and the seclusion of a nunnery, or the vows of a sisterhood. Let any one read this chapter through, and he will see at a glance that this is not the meaning of the Apostle. There are no rules there for a monastic order, but there are very full directions for common business, and common life. All such ideas, therefore, may be dismissed at once. That is not the meaning of the sacrifice. Then, what is? What p. 36is the sacrifice which we, living at home, are to offer to God?

The reconciliation of God to the sinner has been wrought out for us by the Lord Jesus Christ. It is the great work of God incarnate, and He wrought it alone, in His great sacrifice of propitiation. Of this part of the work, therefore, the Apostle says,鈥斺淭o wit, that God was in Christ, reconciling the world unto Himself.鈥滺ow gloriously different is the one sacrifice of the Son of God! It, and it alone, was sufficient for all the sins of the whole world. The substitution of the Son of God for the sinner satisfied the whole law, and cleared away the whole curse. It not only in God鈥檚 counsels removed the guilt, but it reaches the very depths of the human heart, and gives peace to the conscience wounded for sin. Observe the words in ix. 13, 14, as contrasted with those in x. 2. In x. 2 we are taught, that if those sacrifices could have purged the conscience, they would have ceased. But in ix. 14 we read, that through the sacrifice of our blessed Lord, this very thing is done; for the Apostle says:鈥斺淗ow much more shall the blood of Christ, who through the Eternal Spirit offered Himself without spot to God, purge your conscience from dead works to serve the living God?鈥 The one sacrifice was effective to purge the conscience; while all the whole multitude of often-repeated offerings left the conscience just p. 27where it was; without rest, without peace, without any real satisfaction, under the painful pressure of a deeply-felt sin. Let us never forget this great result; for it shows that we have that which the Jew, in his sacrifices taken alone, could never have鈥攁 conscience at rest, a conscience set free, because all sin is blotted out for ever; a conscience released from its burden, because the Lord Jesus Christ, the Son of God, was a divinely-appointed substitute for guilt.

II. We may turn, then, to our second subject, the relationship of this sacrifice to the great and perfect sacrifice offered once and for ever on the cross.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. 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

Let me briefly give you four reasons.

The EndBut now, believing that there is no change whatever in the bread and wine鈥攖hat the bread remains bread, and the wine wine, what shall we say of the practice of adoring the bread as God Himself? What can we say of it? What is our duty to say of it? I doubt not that some may think me very uncharitable and bigoted, but these are days in which the truth must be spoken, and that truth I firmly believe to be that such worship is idolatry. I do not doubt that many are sincere and conscientious in adopting it. But that does not touch the question. Sincerity does not prove truth. Are there none sincere when they sacrifice their lives under the car of Juggernaut? Was not Saul of Tarsus sincere when he persecuted the Lord Jesus in the persons of His people? I fully admit likewise that the worship may in some be based on a deep sense of love and reverence for our blessed Lord. But, again, that does not touch the question. If it is bread, it is idolatry to worship it as God. If it be still a lifeless wafer, it is idolatry to adore it as a living Saviour. God forbid that I should speak harshly of many who have set us an example of self-denial; and p. 16it is in no harsh spirit that I speak as I do. We should rather feel the most tender compassion for conscientious persons, who have been thus misled. But whatever we may think of motives, it is impossible to alter the facts, and I see not how we can avoid the conclusion that such worship is an awful sin in the sight of God. It is almost impossible to turn aside the stern reproof of God by the ministry of His prophets, Isa. xliv. 16, 17: 鈥淗e burneth part thereof in the fire; with part thereof he eateth flesh; he roasteth roast, and is satisfied: yea, he warmeth himself, and saith, Aha, I am warm, I have seen the fire: And the residue thereof he maketh a god, even his graven image: he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me; for thou art my god.鈥

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, 鈥淚 give you full authority to decide; and when you do so, the decision is final.鈥 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, 鈥淲ill 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?鈥 And after the commission has been given he adds, 鈥淎nd be thou a faithful Dispenser of the Word of God, and of His holy Sacraments.鈥漅om. xii. 1.

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.




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