时间：<2020-05-27 07:02:46 作者：FJ搶火HLm 浏览量：9777
《关于《网址不允许购买彩票》济南 自助购买 体育彩票_最新相关内容》: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, “This is my body which is given for you: this do in remembrance of me.” 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.
【《网址不允许购买彩票》济南 自助购买 体育彩票_】3. Even if these words were taken literally, they would not teach the doctrine of Rome.
“I 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.”
Now, such a doctrine seems to me so utterly contrary to all that we are taught in the Scriptures respecting the perfection and consequent oneness of the one offering of our Blessed Lord upon the Cross, that I am utterly unable to comprehend how any person who takes the Scriptures as their authority can, by any process of mind, be brought to believe it. As I have already said, these chapters seem to have been written with a prophetic reference to it; and I do not hesitate to express my firm and fixed conviction, that if we mean to abide by God’s word as our guide, we must protest against the whole movement. Nor must we allow ourselves to be led away by the religious feelings of pious and earnest men; or permit the holy reverence with which, as believing communicants, p. 30we regard the holy communion of the body and blood of Christ, to induce us to think lightly of a deadly error, even though men make use of it in order, apparently, to exalt the peculiar sanctity of the sacrament. We must stand firm to the great principle of Scripture; the principle for which our martyred Reformers did not hesitate to shed their life-blood, that the bread is bread, and the wine wine, after consecration, just as they were before it; that neither the one nor the other is changed into the Lord Jesus Christ; that the Lord Jesus Christ is not sacrificed in the sacrament; and that there never can be, so long as the world lasts, any further sacrifice for sin. When the Lord Jesus Christ died on the cross, to use the language of our Church, He “made there (by His one oblation of Himself once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world:” and, unless we are prepared to deny the sufficiency of the one complete atonement, we must set our face with a holy determination against all ideas of repetition, or perpetuation, of any propitiatory sacrifice for sin. 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 “a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world;” 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,—one who has died for us,—one who loves us,—one 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, “come boldly to the Throne of Grace, that we may obtain mercy, and find grace to help in time of need.”
【《网址不允许购买彩票》济南 自助购买 体育彩票_】It is scarcely needful to point out the unceasing repetition of the Jewish sacrifices. Not only were they offered on the occasion of every special fault, but every period of time was marked by them. The day, the week, the month, the year—each had its appointed sacrifice. Not a day, nor even a night, passed without sin, and therefore there was a sacrifice each morning for the sins of the night, and another each evening for those of the day. (Exod. xxix. 38-40.) Not a week passed without adding its quota to the accumulating guilt of the sinner, and, therefore, notwithstanding the daily sacrifices, there was another burnt-offering in the morning of every p. 20sabbath. (Num. xxviii. 9, 10.) But, notwithstanding all this, sin, and the guilt of it, still gathered around the people, so that at the beginning of each month there was, in addition, a monthly burnt-offering unto the Lord: “the burnt-offering of every month through the months of the year.” (Ibid. 11, 14.) But sin gathered still. Lamb after lamb was brought to the altar, but it seemed as though nothing could satisfy: for every year, on the tenth day of the seventh month, there was the great day of atonement for sin; and of the solemn sacrifices of that great day it was said, “This shall be an everlasting statute unto you, to make an atonement for the children of Israel for all their sins once a-year.” (Lev. xvi. 34.) Thus, day after day, week after week, month after month, year after year, there was an unceasing system of perpetual sacrifice. There was no end to the unceasing shedding of blood. Sometimes the victim was a bullock, sometimes a ram, sometimes a goat, sometimes a lamb, and sometimes a pair of turtle-doves. But there was always a sacrifice. There were two every day, and sometimes many more, besides those which were offered for special sins.TRANSUBSTANTIATION.
【《网址不允许购买彩票》济南 自助购买 体育彩票_】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 “the eleven, and them that were with them;” and there is nothing in the record to decide whether the words were addressed to the eleven Apostles separately, or to the whole company—including, 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), “For 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.” So when he remitted the same sentence he clearly claimed special right to do so; as he said, “If I forgave anything, to whom I forgave it, for your sakes forgave I it, in the person of Christ.” 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’s 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 “in the person of Christ.”Now all this is complete—it is finished; it was a Divine act, and man can add nothing to it. But, notwithstanding all this boundless mercy, man remains unchanged—a sinner still, and an alien from God. Though by atonement God is legally reconciled to him, he remains, through ignorance and hardness of heart, unreconciled to God; as far from life, therefore, as if nothing had ever been done for his salvation. And now you see at once the office of the ministry. The minister of reconciliation is to be the bearer to his fellow-sinners of the great reconciliation wrought out for us in Christ Jesus. He is employed by the Holy Ghost as a human instrument for bringing those who are still unreconciled into the sacred privilege of reconciliation with God. Sinners reconciled to God, therefore, are the great result of the ministry. It is very delightful to see a full church and attentive congregation; very encouraging to see large schools well taught and well filled—a very great cause of thankfulness to see kindness p. 55and good feeling prevailing in a parish. But all these things fall short of the great result. The real result is the reconciliation of precious souls to the Lord Jesus Christ by the blood of atonement shed for their sins on the cross. The real result is conversion to God, a new birth by the power of the Holy Ghost; and if that be wanting, though all beside seem prosperous, the minister of reconciliation should be brought on his knees with great searching of heart, and never rest till he can look on precious souls reconciled to God, to whom he may say, as St. Paul did to the Corinthians, “Such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.”
In Matt. xxvi. 29, our Lord calls the wine the fruit of the vine after consecration.II. This then being, I trust, clear, our next subject will be the object of the ministry; and this is taught very clearly in the words,—“The p. 52ministry of reconciliation.” The reconciliation of the sinner to God is the great result, to attain which God founded the ministry. The question has been raised whether, by the reconciliation here mentioned, is meant the reconciliation of God to the sinner, or the reconciliation of the sinner to God. Surely both are included. In our guilty and ruined condition there is a double enmity. Man, through his corruption, is at enmity with God; and God, through His righteousness, is at enmity with rebellious man. And as there is a double enmity through sin, so, likewise, is there a double reconciliation through Christ. God, His law being satisfied, is reconciled to the sinner; and the sinner, his heart being changed, is reconciled unto God.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.
【《网址不允许购买彩票》济南 自助购买 体育彩票_】In Matt. xxvi. 29, our Lord calls the wine the fruit of the vine after consecration.But this ministry of the word of reconciliation will vary according to circumstances.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.