360彩票网不能购买彩票吗【ih】: 。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. 唐山区唐山市 和平精英小黄鸭价格
360彩票网不能购买彩票吗【ih】p. 281. That the sacramental bread is changed into the Lord Jesus Christ, the Living Saviour, God and man.
p. 34But still we read in Scripture of another sacrifice—a sacrifice which Christian people are called to offer. Thus in this text St. Paul says, “I 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.” To this appeal the words in our Communion Service are the Christian’s reply:—“And here we offer and present unto thee ourselves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee.” 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 “that died for us, and rose again!”Such, then, is the contrast, and such the reason for it. What, then, are we to think of the teaching of the Church of Rome when it says,—“In this divine sacrifice which is performed in the Mass, that same Christ is contained, and sacrificed without blood, who once, with blood, offered Himself upon the altar of the Cross?”  And again:—“If any man shall say that the sacrifice is not propitiatory, and profits the receiver only, and ought not to be offered for the living and the dead, for sins, punishments, satisfaction, and other necessities, let him be anathema?” Now, what do these passages teach?
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.”
Rom. 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.
In 1 Cor. x. 17; xi. 26, 27, 28, we are all p. 13said to partake of bread: “Let a man examine himself, and so let him eat of that bread, and drink of that cup.”But this ministry of the word of reconciliation will vary according to circumstances.
Rom. xii. 1.
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.”
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.。
I. What, then, is the nature of the sacrifice? or, What is it we are to offer? It is not a lamb, or a goat, or a bullock, but, according to the language of our Communion Service, the offering which we are to render is ourselves. “Here we offer and present unto thee ourselves, our souls and bodies.” Just so we read of the p. 35churches of Macedonia, “that they first gave their own selves unto the Lord.” A moment’s thought will suffice to show that such a sacrifice as this is much more costly than any other. It would be a light matter to sacrifice a bullock, but it is a very costly one to sacrifice Self—an easy thing for the wealthy prince to bring a thousand lambs to the altar, but a hard thing for either rich or poor to bring his own will to be crucified with Christ.。