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    《彩票正规平台注册》深度解析:SR莫迪里阿尼,没有一幅画他母亲的画6SQ

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    《关于彩票正规平台注册最新相关内容》:SELF-SACRIFICE.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?

    
     

    【彩票正规平台注册】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.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.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. “In 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.” 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.

    
     

    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.)

    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 “one offering He hath perfected for ever them that are sanctified.” 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.

    
     

    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, “It is finished;” so the whole was done, and done for ever.

    【彩票正规平台注册】SELF-SACRIFICE.The sense of reverence may take a wrong as well as a right direction. It led John himself to worship an angel, and to bring on himself the severe reproof which he has so faithfully recorded, and it may lead misguided men to give that which is not God the worship due to God alone. But while we think this, let none fall short in the deepest reverence. None can adore Him enough; none can be holy enough in His presence and at His feet. But it p. 17is the living Saviour at the right hand of God whom we will adore. It is the Prince on the throne, the Priest at the right hand of the Father. It is the living, reigning, triumphant Saviour, “far above all principalities and powers, and might and dominion, and every name that is named, not only in this world, but also in that which is to come;” and not a small piece of lifeless bread, which is said to have been turned into God by the miraculous powers of a priest.“Nothing in my hand I bring:

    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,—“To wit, that God was in Christ, reconciling the world unto Himself.”THE MINISTRY OF RECONCILIATION.

    
     

    【彩票正规平台注册】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.)

    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’s 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.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,—“He hath committed to us the ministry of reconciliation;” and there will be in it quite sufficient important matter, as the words will suggest three most important points,—the authority of the ministry, the object of the ministry, and the means by which that object is accomplished.

    【彩票正规平台注册】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]

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