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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.”There are many points of deep instruction in this passage, but we have not time to dwell on them. Here is the foundation of the whole message, viz. a double imputation—the imputation of sin to the Lord Jesus, and the imputation of righteousness to all that are in Him. p. 67There is the tender earnestness of entreaty, which does not merely lay the message before the sinner and leave it there, but with a compassionate urgency in the Lord’s name beseeches and entreats. And there is the most remarkable fact, that these words are not addressed to the heathen, or to those who had never heard of Christ; but to a Church of professing believers, all baptized into the name of Jesus: so that we are brought to the conclusion, that amongst the baptized Christians in the Church of Corinth there were those to whom it was still needful to make the appeal—“We beseech you in Christ’s stead, be ye reconciled to God.” Does not that fact teach us, that amongst ourselves the same message may be equally necessary, and that, although we are all baptized, and all professing Christians, there are yet those amongst us who must be brought back to the great elementary question of their reconciliation to God; for they are not yet reconciled, and not yet accepted through His grace? To all such persons, then, must we speak as St. Paul did; and if any present are not yet reconciled, not yet forgiven, not yet justified before God, look, we beseech you, at the cross of Christ; look at His substitution of p. 68Himself for sinners; look at the hope of full forgiveness set before you through His blood; and listen, I implore you, to the words spoken by His own authority,—“As though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.”爱乐彩票7356 官网本不 人左 Again: it is not the office of the minister to forgive sins. If our Lord, in His words of John xx. 23, had really connected such a power with the ministry of reconciliation, it is most extraordinary that in all the many portions of the New Testament which relate to the ministry there is no allusion to it. There are three whole Epistles directed exclusively to the chief pastors of the Church, besides several addresses to presbyters both in the Acts and Epistles; and is it not a most remarkable fact, that there is not a single allusion in any one of these passages or epistles to the forgiveness of sins, as forming a portion of the ministry of reconciliation? There are full directions respecting preaching, praying, reproving, instructing, and behaviour to all the different classes of the flock, but of forgiveness of sin by the minister, not one word can you find anywhere; and yet forgiveness itself is the great subject of the p. 58whole New Testament. But it is always traced at once, without any intermediate mediation, to the Lord Himself. It is always ascribed to His blood, His redemption, and His grace, and is never once connected in any way with any power of forgiveness bestowed by a priest. I am not now dwelling on any one particular passage, but rather on the omission of the whole subject from the word of God; and I cannot but think that that omission is a proof, beyond contradiction, that the Apostles, writing by inspiration, did not understand our Lord as teaching in these words that the forgiveness of sin by a priest formed any part of the ministry of reconciliation.
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.”大乐透玩法中奖规则一瞥 方千 We see, then, that the ministry of reconciliation is neither by sacrifice, nor by priestly forgiveness; but we have still to consider by what means the great work is carried on. We live in very anxious times. Different phases of error are following each other with great rapidity, like waves before the gale on a stormy sea. A very short time ago we were deeply distressed by the sceptical tendencies of certain able writers,—tendencies still in rapid progress, though public attention has been recently directed into another channel. Now we are startled by the open declaration of Romish doctrine, and open practice of Romish ceremonial, by men who have accepted office in a church which declares these very doctrines to be “blasphemous fables and dangerous deceits.” It has become, therefore, absolutely necessary that we p. 4should understand the reasons why the Church of England has separated from that of Rome, and why it is that we raise our voice against these innovations. I am well aware that such a subject is distasteful to many minds. Some shrink from the trouble of controversy, and would rather have their whole attention fixed on that which they find helpful to their own souls. Others think it uncharitable; and maintain that, provided a person be conscientious in his practice, we need feel no anxiety about the truth or error of his creed. But I am persuaded that it will not do so to deal with truth. These are days in which we must know what we believe, and why we believe it. If we desire to stand fast, we must know our standing-ground. And if we desire to see our young people growing up as witnesses for the Lord Jesus Christ, we must not merely strive to call forth in them a religion of feeling, but must train them in sound Scriptural principles, that they may be able to give an answer to every one who asketh them a reason of the hope that is in them. The Romish question is forced upon us by the enormous efforts which the Church of Rome is making for the recovery of its ancient supremacy in England; and I must say, and say it with the p. 5deepest grief and humiliation, I fear we have been betrayed, in many cases, by men who, as clergymen of the Church of England, have pledged themselves to the very principles they are betraying. It is high time, therefore, that we should understand the ground of our solemn protest against Rome, and that we should not merely study truth in its simplicity, but study it likewise in its opposition to Romish error. I purpose, however, God helping me, to direct your thoughts this morning to one point of the controversy. I cannot attempt the many points on which we are at issue. I confine myself, therefore, to one; and that is, the teaching of the word of God with reference to our exalted Saviour, in opposition to the teaching of Rome in the doctrine of transubstantiation. May the Lord direct our studies, and write His own truth most deeply on our hearts!
A man might bring any number of lambs, goats, and bullocks, and lay them all on the altar; but, unless by the eye of faith he looked to Christ, he would, after all, carry guilt with him in his conscience; and the still small voice within would bring him in guilty before God. The sense of guilt demanded repetition; but p. 26unless the heart looked forward, through that sacrifice, to the coming Christ, no offering, however often repeated, was sufficient: the conscience remained uneasy still, and the sense of guilt clung to the soul.酷彩吧app官网下载短期 一股 p. 11The wafer, therefore, or the piece of bread, is here said to be after consecration nothing less than a real, living Saviour, with body, soul, and divinity, to be worshipped with that holy, reverential worship which belongs exclusively to the God of heaven and earth, for that is the meaning of the word Latreia. There is something very awful in such a statement. It shows that there can be no peace with Rome—no compromise, no middle path. If they are right, we are awfully wrong. If we are right, they are guilty of idolatry. If all these pieces of bread are living Saviours, we have been terribly guilty in never worshipping any one of them; but if, on the other hand, they have remained bread still—plain, simple, unchanged bread—then we have idolatry of the most unquestionable character when that bread is exalted by the priest for adoration, and men fall down and worship it as the living God.
爱彩a98(a9866.com)大水 特拉 I have quoted the passage from Rome in which it says there is “body, soul, and divinity.” But what does any one of those passages say about soul and divinity? If He had meant to teach us that the bread was changed into His broken body, what one word is there about the soul, or the Godhead? All that is added by Rome, and the whole fabric of superstition based upon it is without a shadow of foundation in the word of God. It is a vast superstructure, but, as far as the teaching of Holy Scripture is concerned, utterly baseless. ”
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时间:2020-08-09 19:57:46  来源:本站原创

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