我国1960年攀珠穆朗玛峰-「抖音视频的和拍」: His place, then, is heaven itself; and His seat at the right hand of the throne of the Father. In His real human body He has ever been like ourselves, in one place at one time. When He was here he passed from place to place; from Galilee to Jerusalem, and from Jerusalem to Galilee. So when Lazarus died He was absent from Bethany, and after his death He went there. Just so in His ascension He passed into the heavens, and, being there, He is as much absent from us in the body as He was absent from Martha and Mary in their deep anxiety about their brother. When present here, in His human person, He was absent there. Being present there, He is now absent here. 。 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.) 冠状病毒冠状肺炎
手机在线中国体育彩票输不上手机号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.
They could never, therefore, satisfy the conscience; as you read, Heb; x. 1, 2:—“For the law, having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged shall have had no more conscience of sins.”
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’s forgiveness of that particular sin which keeps his soul in trouble. It is this assurance which is called in the Prayer-book “absolution.” There is a vast difference between a judicial act of forgiveness, and a declaration or assurance of the forgiveness by God. Thus, to “absolve” is not to “forgive,” but to assure the troubled heart of the full forgiveness, freely granted, by the Lord Himself.  Nothing can be clearer than this distinction in the absolution in the service for the Visitation of the Sick. “Our 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.”It follows, therefore, that the subject of the ministry is one respecting which it is of great importance that our views should be scriptural. And yet, for obvious reasons, it is one seldom preached upon. The great object of the servant of the Lord is to throw Self out of sight; and it is so hard to disconnect the office from the office p. 48bearer, that too little is often said about the office from the fear that too much attention should be drawn to the man. It will be well, therefore, for us to take the subject of the ministry for our careful study this morning. And may God enable me so to speak, and you so to hear, that we may all receive God’s word in faith, and may, together, be compacted as a holy people in the Lord!
THE MASS.“Nothing in my hand I bring:
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.)
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.  手机在线中国体育彩票输不上手机号:The End
One thing is perfectly clear. It is not done by the offering of any fresh sacrifice. This was the chief duty of the Jewish priests, but it forms no part of that of the Christian minister. From one end of the New Testament to the p. 56other you can find no allusion to any such thing as a Christian sacrifice for sin. The one sacrifice of the Lord Jesus Christ was once and for ever, final, complete, and sufficient for all the sins of the whole world. The work of sacrifice is finished, as we are taught in the words, “To wit, that God was in Christ reconciling the world unto himself;” and if there can be no sacrifice, it is perfectly plain that there can be no sacrificing priest. Nor can the idea be gathered from the Prayer-book any more than it can from the New Testament. There is not an allusion there, either to a sacrifice or a sacrificing priest, except where it says, in Art. xxxi., “The sacrifices of masses, in the which it was commonly said that the priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables and dangerous deceits.” There is no Christian sacrifice recognised by the Church of England but the thankful dedication of heart and life on the part of those who have been saved by the sacrifice of the Lord. But this sacrifice requires no priest to offer it. It may rise at any moment, and from any place, from the depths of any thankful heart. Thus, according to our Communion Service, all offer p. 57it together, and the whole congregation having together met around their Father’s table, and together tasted the joys of their Father’s love, together bring their sacrifice, and say, “Here we offer and present unto thee, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee.”
TRANSUBSTANTIATION.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’s 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:—“Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s 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.” (2 Cor. v. 20, 21.)
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, “I give you full authority to decide; and when you do so, the decision is final.” 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, “Will 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?” And after the commission has been given he adds, “And be thou a faithful Dispenser of the Word of God, and of His holy Sacraments.” 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.
4. Nay more, it is contrary to the words of our Lord. The words, as given by St. Matthew (xxvi. 26-28) were: “And 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.” Of the bread, therefore, p. 14He said, “This is my body;” and of the wine, “This is my blood.” 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, “a whole Christ,” 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: “Transubstantiation (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.” 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.。
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.”。
“Nothing in my hand I bring:。