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纷纷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.的吵But we must not leave the matter there, for it is not enough for us to be deeply convinced p. 31that the doctrine of the Mass is opposed to the whole truth of God, for such a conviction, though it may keep us clear of Rome, will not, if it be all, bring us to God. What we want is not merely a conviction of the truth, but a personal appropriation of it in our own hearts. It is a blessed thing to know that a perfect sacrifice has been offered, and that no further sacrifice is either necessary or possible; but that knowledge, blessed as it is, may leave the heart dissatisfied, and the conscience ill at ease. When that is the case, we cannot be surprised at persons restlessly feeling after anything that promises peace; and I believe there is no state of mind in which persons are so liable to be led away by Rome, as when the conscience is awakened, but the heart not at rest in Christ the Saviour. It is when we can look to that cross of Christ, assured that the atonement there made was sufficient even for us, and when we can rest in the conviction that, because the atonement was sufficient, we, even we, are free; and when we learn to rest, not on feelings, not on sacraments, not on our doings of any kind whatever, but simply on the great, grand, glorious fact, that a full propitiation has been made even for the chief of sinners, so that we, though the chief p. 32of sinners, are no longer under the guilt of sin; then it is that we discover the strength of the rock under our feet, and, resting on it, we need no other stay. It is enough, for Christ hath died, and through Him God is reconciled. Blessed! oh, blessed that Christian believer, who can thus rest in a perfect Saviour; and be kept in perfect peace through the Saviour’s perfect work!族战来爆不到

    Let any one search the Scriptures, and they must be convinced that this is the truth there plainly taught. But what can be more palpably contradictory to it than to suppose that He is present, in body, soul, and divinity, in the form of the small piece of lifeless bread which we receive in the Lord’s Supper? In other words, that there is not only the one Saviour in heaven at the right hand of God; but that there are two or three hundred living Saviours collected together on the table every time that the Lord’s Supper is administered. I am not surprised if some of you feel shocked at such a statement, and I know that there is enough to shock any religious mind. I am shocked at it myself, and am sorry to have to make it. But this is the real teaching of p. 10the Church of Rome. The decree of the Council of Trent is as follows:—“If any man shall say that the body and blood of the Lord Jesus Christ, together with his soul and divinity, and, in short, that a whole Christ, is not contained, truly, really, and substantially, in the sacrament of the most holy Eucharist; but shall say that he is in it only in sign, or figure, or power, let him be anathema.” (Sess. xiii. Can. 1.) Another decree goes on to declare, “If any man shall say that in the Holy Sacrament of the Eucharist, Christ the only begotten Son of God, is not to be adored, and that outwardly with the worship of latreia, and that he ought not to be carried solemnly about in processions, or that he ought not to be set before the people that he may be worshipped, and that the worshippers of him are idolaters, let him be anathema!” (Sess. xiii. Can. 6.) [10]怖这In Matt. xxvi. 29, our Lord calls the wine the fruit of the vine after consecration.少年无声舰第

  In that passage it is perfectly clear that our Lord Jesus Christ is said to forgive, and the Church to absolve. The change of words is most remarkable, and clearly proves the doctrine. The Church is said to have power to absolve; and the Lord Jesus Christ is entreated to forgive. The minister, therefore, absolves, and at the same time prays that the Lord may forgive: and who can doubt that, when the troubled heart truly repents and believes in Him, the prayer is answered, the forgiveness granted, and the absolution, or declaration, ratified in heaven?力甩 “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.”王国

    1. There must be the sacrifice of our sins.何修看到质弥

    3. That this sacrifice is a sacrifice of propitiation for sin. There is a sacrifice of self-dedication, which every loving heart is required to offer: as in the words after the Lord’s Supper,—“Here we offer and present unto Thee ourselves, out souls and bodies, to be a reasonable, holy, and lively sacrifice unto Thee.” But in that case the offering is ourselves, and the motive is not propitiation, but dedication. According to the teaching of Rome the offering is the Lord Jesus Christ, and the object is to make a propitiation for sin.不说Heb. x. 12.杀的

   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.入该2分幸运飞艇app下载地址 1. There must be the sacrifice of our sins.莫非化后


But our Lord’s words may have been addressed to the whole company; and if so, the laity, and even the women, had as great a share in them as any others. Now, no one supposes that every Christian has the power of forgiving sin; and the only way of understanding our Lord’s language is to regard His words as conveying to His Church the power of Christian discipline. It is clear that such a power is essential to the well-being of the body; for the Church would cease to be a Church if its most sacred privileges were open indiscriminately to all kinds of characters. There must be the right of excluding the wicked, of admitting converts, p. 61of excommunicating those who disgrace their profession, and of restoring such persons when the Church is satisfied respecting their repentance. But this authority, if it is not given here, is given nowhere. When our Lord said, as we read in Matt. xviii. 18, “Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven;” He gave His disciples the power of regulating Church order; and it is reasonable to suppose that in these words He gives a similar authority with reference to persons, for in the one passage it says “whatsoever,” and in the other “whomsoever.”小女边的

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.然是THE MINISTRY OF RECONCILIATION.脸呆



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