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https://noyesletters.org/files/original/51887a6cd4b19f5f99187e02303d11f3.pdf
285e184c74d92f5a9a0cc998a2db9618
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Sermons by Henry Varnum Noyes
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These are partial sermons written by Henry Varnum Noyes. The vast majority of them appear to have been preached in Canton (Guangzhou), China.
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Noyes, Henry Varnum
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The College of Wooster, Special Collections, <a href="https://www.wooster.edu/academics/libraries/collections/collections/historical/noyes/" target="_blank" rel="noopener">Noyes Collection</a>
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Unpublished
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Council on Library and Information Resources Hidden Special Collections Grant
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<a href="https://rightsstatements.org/page/NoC-US/1.0/?language=en" target="_blank" rel="noopener">NO COPYRIGHT - UNITED STATES</a>
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PDF
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eng (English)
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Text
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1881-1882
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Sermons; Preaching; Missionaries; Clergy; Presbyterian Church; Christianity; Bible
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3
Never through all the coming ages should it be said that Christs disciples, began their
preaching at a [u]place[/u] or [u]time[/u] so distant from the occurrencce of the events upon which their
proclamation was founded, that the people whom they were addressing had no means of de-
termining whether these events happened or not. Peter, on the day of Pentecost, built his
argument on two foundation facts- First the fact that they were receiving at
that time the Holy Ghost [u]according to the promise[/u], and second the fact of [u]Christ
resurrection[/u] after his crucifixion. The first of these facts was the very one before
which all the people were even there standing amazed and saying one to another
What meaneth this? - The second had occurred, only fifty days upon, within our
city. No one denied the facts and multitudes accepted the salvation which
Peter proclaimed--- Another reason, [--why--] that may be suggested, why the
gospel should first be proclaimed in Jerusalem is that Christs [u]forgiving love[/u] might be [u][?most?]
strikingly manifested[/u]. The offer of salvation was first [?read?] and accepted by the very man
who had crucified him. It was fitting indeed that, at the very beginning of a dispensation of
grace, should be answered that wonderful prayer that went up to heaven from the cross "Father
forgive them for they know not what they do." Well might, even the unbelieving [illegible] say
"Socrates died like a [u]philosopher[/u] but Jesus Christ like a [u]God[/u]". ---- Still [u]another[/u]
and what may have been the main reason why the preaching of the gospel should begin at Jerusalem
in that the New Dispensation might not in any way [u]even seem[/u] to be disjointed from the [u]Old[/u]
The [?outward?] from the church and its worship was to [illegible] a change but its internal spir-
itual life was still to be the same, only more fully developed, blessed with greater knowledge and
higher privileges. Those Jews, who are themselves in such hostility to Christianity,[?was?] [?in?] [illegible]
hostility to [--their--] the teachings of their own Scriptures which they [illegible] if not [illegible]
misinterpreted. They were utterly recreant to the ancient faith. Rightly understood the New
and the Old under different forms was essentially one. The New was in fact sorted into and grew
out of the Old. Just as some old forEst ^[forest] tree on which the centuries at last have laid the
hand of decay: waxeth old and is ready to vanish away." One after another its branches fall
and at last the great trunk itself comes down. But a new sprout has started up from the old
roots, and in the midst of, and out of the old decay it grows with a vigorous life. It feeds upon the
old, draws its very life from it, and this the Old lives on in the New, and the New would never have [?lived?]
without the preceiding life of the Old. So its was with the Jewish and the Christian church - the same
church under different forms. It was therefore peculiarly fitting that Christianity should begin to work at
[u]Jerusalem[/u], at the capital of the Jewish nation, the centre of the Old [?theocratic?] power, the place to which the
tribes of Israel made yearly pilgrimages to worship, pilgrimages which continue even to this day, the place
which God had chosen to place his name there, and when his chosen temple stood. And thus it came to
pass that the beginning of gospel ^[blessings] occurred in closest connection with the Old Temple worship, for it is re-
corded of the disciples that after Christs ascension "they returned to Jerusalem and non continually
[u]in the temple[/u] praising and blessing God. And of these three thousand who were baptiszed on the day
of Pentecost it is written that "they continuing daily with one accord [u]in the temple[/u] and [?breaking?]
head from house did eat their meat with gladness and singleness of heart. Praising God
and having favor with all the people. And thereon the work spread. Believers were scattered by persecution
and went every where preaching the word, thus fulfilling Christs words "But ye shall receive power after
that the Holy Ghost is come upon you and ye shall be witnesses unto me both in [u]Jerusalem[/u] and
in all Judea, and in Samaria and unto the uttermost part of the Earth."
From the foregoing considerations we may see that it was not without good reason that
Christ laid this parting command upon his disciples "[u]Tarry ye in the city of Jerusalem until ye
be endured with power from on high[/u]."
Is there not a practical lesson for us to be drawn from the text? Is not all Christian
work to day carried on under the same administration as was that of the Apostles? Do not Christians
now equally need to be endued with power from on high? Are they any better prepared for work without
it than were the Apostles? Have they any better hope of success? [u]Theoretically[/u] these questions are I suppose
easily answered. But [u]practically[/u] do we give as large a place in our thoughts as we ought to; to the
fact that we are laboring under the administration of the Holy Spirit, that as a [u]reality[/u] we ought
to be, [u]must[/u] be under his constant direction and power or our work is worse than useless
we are going [?to?] warfare at our own changes? Do we pray for the power of the Holy Ghost to be given
us, [u]according to the promise[/u], with as earnest and expectant faith as did the disciples after
then went back from Bethany to Jerusalem? Do we sufficiently feel the need of being endued
with this power in order to be ourselves prepared for work? Do we in [u]employing[/u] men to
preach the unsearchable riches of Christ always keep sufficiently in mind the injunction "Lay
hands suddenly on no man?" Is it not just possible that if Christs voice [illegible] heard it
might be saying to some already at work "Tarry ye in the [u]city of Jerusalem[/u] - the place of
preparation and prayer - until ye be endued with power from on high." Christ did not
in human form enter upon his own work until baptized with the Holy Ghost. And, in regard
to thou who hear, do we always [u]practically[/u] feel how absolutely useless is all our work if the
Spirit do not open their hearts to attend to the word that is spoken, and do we pray with sufficient
earnestness for this blessing? ------ Possibly the generation may be asked Have we as much
right to expect the Holy Spirits direction and power now as had the Apostles? I think that
we have. I can hardly believe that the promise of the Holy Ghost was simply for the Apostles and
christians who lived in their day, but is a promise which came to be claimed by christians
in all ages of the Spirits administration. Its fulfillment [u]began[/u] on the day of Pentecost but will
only be [u]completed[/u] when swords shall be beaten to plough shares and spears to [illegible] hooks, when
nation shall not lift up sword against nation neither shall they learn was any more"
Let us examine the promise of the Father, to which Christ refers, and let us
interpret Scripture by Scripture. The Apostle Peter tells ^[us] where to find the promise and what
it is. It was spoken by the prophet [u]Joel[/u]. "And it shall come to pass in the last days saith God
I will power cut my [u]Spirit[/u] upon [?all?] flesh." "The last days" or "afterward" as it is translated
in Jiel - [u]after[/u] the Old Dispensation should be completed and "in the last days" the days of
the New Dispensation - this would occur - this would be the distinguishing mark of that New
Dispensation. "I will pour out my Spirit upon all flesh" not upon Jews only as in former
times but upon [u]all nations[/u]. The prophet then goes on to give some of the results of the Spirits
work [?viz?] "[u]Your Sons[/u] and your [u]daughters[/u] shall prophesy" there shall be no distinction of [u]sex[/u]
in the bestowment of the blessing - "Four [u]Old[/u] men shall dream dreams, + your [u]young[/u] men
shall see visions" then shall be no distinction [u]of age[/u] - "And upon the [u]servants[/u] and upon
the [u]handmaids[/u] in those days will I pour out my Spirit" there shall [--not--] be ^[no] distinction
made on account of [u]condition[/u]- "And it shall come to pass that [u]whosoever[/u] shall
call upon the name of the Lord shall be saved" There is no mention made here of
[u]the power of working miracles[/u], or [u]the gift of tongues[/u]. These were given in the time of
the apostles as [u]incidental[/u] and, so doubt very important aids in the great work of
[u]prophesying[/u] which was to distinguish the [u]New Dispensation[/u] but the point of the
promise was "[u]I will power out my Spirit upon all flesh[/u]" and the great result was to be
(4
"[u]Ye shall prophesy[/u]" To [u]prophesy[/u] does not by any means [u]necessarily[/u] meant to predict
future events, it means just as legitimately to speak [u]for[/u] another and hence is often
used in the Scripture for thou who speak on God's behalf, that is interpret the Scriptures and
make know the truth- The promise was fulfilled on the day of Pentecost, as Peter declares
but we do not read that there was any [u]predicting of events[/u]; there [u]was[/u] however a most
[u]earnest[/u] and [u]powerful preaching of the gospel[/u], and that preaching founded on the Old
Testament Scriptures. I believe the word "[u]prophesy[/u]" in the promise includes both meanings
There have been [u]predictions[/u] in the times of Christianity, inspired by the Holy Ghost, there have
been dreams from the same source, as Peter saw at Joffa, there have been visions
and revelations as [u]Paul[/u] had, and [u]notably[/u] the Apostle [u]John[/u] on the island of Patmos, but
I think we may well suppose that the promise largely refers as on the day of Pentecost,
to the earnest and wide proclamation of the gospel, and that the distinguishing features
of Christianity were predicted to be (1st) The "pouring out of the Spirit upon all flesh"
without distinction of nation, age, condition or sex. (2d) The earnest proclamation of
the gospel even to the ends of the earth. If this interpretation of the promise is a
reasonable one then may we draw the conclusion that christians of today have just as
legitimate a share in this "promise of the Father," made through the prophet Joel, as had
the apostle Peter or the Apostle John -- I find no difficulty in the fact that
the Apostles worked miracles and we do not, for beyond the Spirit of prophecy "there
is no promise here given as to the [u]form[/u] in which the Spirit will manifest
his power. I turn to the 12th Chapter of 1st Corinthians and find it all explained
"Now there are diversities of gifts but the same Spirit and there are diversities
of operations but it is the same God which worketh all in all. For to one
is given by the Spirit the word of wisdom to another the word of knowledge by
same Spirit; to another faith by the same Spirit; to another the gifts of healing by
the same Spirit; to another the working of miracles; to another prophecy; to another
discerning of Spirits; to another diverse kinds of tongues; to another the interpretation of
tongues; [u]But all these worketh that one and the self same Spirit dividing [--severally--]
to every man severally as he will."
It would be interesting, if time permitted, to follow the progress of
Christian work as recorded in "The Acts" and see how unqualifiedly its success
was ascribed to the Holy Ghost, how men who accomplished great things were men
who were "full of the Holy Ghost" - [illegible] men were on [u]special[/u] occasions "filled
with the Holy Ghost" to prepare them for important duties, and in general how
much weight was attached, in the case of all, to "receiving the Holy Ghost," and
that not alone as a means of leading them to Christ, but [u]afterwards[/u] as a living
power in their hearts "Have ye received the Holy Ghost [u]since ye believed[/u]"?
"In whom also [u]after that ye believed[/u] ye were [u]seated[/u] with that Holy Spirit of promise,
which is the earnest of our inheritance until the redemption of the purchased
possession, unto the praise of his glory." ----- [u]Is the time passed in
which men may be filled with the Holy Ghost[/u]? When we read of the work
of such men as Whitefield, and Wesley, and Spurgeon, and Moody, and otherslike them
I think we must be constrained to say. Surely there are men "full of the Holy Ghost
and of power." If there were more earnest expectant prayer for the blessing
no doubt the number of such men would be multiplied --
What lesson shall we draw from the fact that Christianity began its work
[u]in Jerusalem[/u]? If we are right in suggesting that this was an indication that the New
Dispensation was not a thing disjointed from the Old but rather a development of
essentially the same thing, under somewhat different conditions, then [u]we[/u] must not
now disjoin the New from the Old. In the body of revealed truth that has come down
to us we shall find that the Old Testament Scriptures are the very foundation of
the New and the New Testament Scriptures are the completion and fulfillment
of the Old. They are so linked together that to tear them apart is to destroy them
both. If the New Testament is true the Old must be and if the Old is true then
the New must be. [--They are so linked together that to tear them apart is to de-
stroy them both--] They stand or fall together. Like the two main pillars in some an-
cient houses, they are so built into and sustain God's church that the destruction
of either would be the destruction of the building. But we may rest assuredthat all
the ages will pass away before any [u]unbelieving[/u] Samson will arise who [u]even thought
bowing with all his strength[/u], will be able to pull down either. The Old Testament is
a very good place, at which to begin to preach the New. Its revelations of God's
work in creation, its wonderful descriptions of his majesty and power, its histories
of his dealings with the children of men, its prophecies and its psalms, its revelations
of law as a schoolmaster to bring men to Christ; all these are tried foundation
stones in which the temple of [u]grace[/u] must stand. For what room is there for
[u]forgiveness[/u] unless there is [u]sin[/u], and how can there be either sin or a knowledge
of it unless there is [u]law[/u], and how can there be [u]law[/u] unless there is a
[u]lawgiver[/u] and a lawgiver to whom men feel responsible? and [?where?] in all the
wide range of books is there a better revelation of [u]law[/u]? and [?where?] [--you--] you find men's
responsibility to God more thoroughly taught then in the Old Testament Scriptures those Scrip-
tures from which Christ and his Apostles so often quoted when they preached! I have no
sympathy with any form of teaching that deliberately the Old Testament on the shelf.
Some ten days ago a Chinaman told me this "So situated that I had no opportunity of
hearing the gospel preached I was brought to Christ through reading the Scriptures. I [?obtained?]
a New Testament first. I read the account of Christ's birth and something of his life
and disbelieved it utterly. Afterwards I got the Old Testament and, as I read, it
seemed to be true. I went on examining it, more and more, and I came to
see that if it was true then Christ was a [u]necessity[/u]. I read the New Testament
again. I saw and felt that it too was true. I believed with my whole heart and
rejoiced.---- Let Christians then in doing God's work do it in the way which
he has appointed viz put themselves under the guidance of the Holy Spirit, constantly
pray for and expect his teaching and his power, and made use of the whole revelation
of truth which God has given. Thus may they hope to build upon "the foundation of the
[u]Apostles[/u] and the [u]prophets Jesus Christ himself being the chief corner stone[/u]" a holy temple
in the Lord - a temple which the fires of burning worlds will not destroy
Preached at Canton [u]Aug 6th[/u] 1882 - Copied for [u]Mother[/u]
3
在未来的所有时代中，绝不应该说基督的门徒，开始了他们的
在离他们所发生的事件如此遥远的地方或时间讲道
宣布成立，他们所针对的人无法确定这些事件是否发生。彼得在五旬节那天建造了他的
关于两个基本事实的论点 - 首先是他们收到的事实
那时圣灵照着应许，其次是基督的事实
在他被钉十字架后复活。这些事实中的第一个是之前的事实
所有的人都站在那里惊讶地互相说着
这是什么意思？ - 第二次发生，仅仅在五十天之后，在我们的
城市。没有人否认事实，许多人接受了救恩
彼得宣布 --- 另一个可能被暗示的原因是，为什么
福音首先要在耶路撒冷传扬，基督饶恕的爱可能是最
显着地表现出来。救恩的提议首先被那个人阅读并接受了
谁把他钉在十字架上。确实很合适，在第一个时代的开始
恩典，应该回应那从十字架上上天堂的美妙祈祷“父亲
原谅他们，因为他们不知道自己在做什么。” 甚至不信的人也可能会说 [无法辨认]
“苏格拉底像哲学家一样死去，但耶稣基督像上帝一样死去”。 ---- 还有一个
传福音应该从耶路撒冷开始的主要原因是什么？
因为新时代似乎与旧时代没有任何脱节
教会及其敬拜的外在 [无法辨认] 发生了变化，但其内在的精神生活仍然是一样的，只是更充分地发展，拥有更大的知识和
更高的特权。那些本身就对基督教怀有敌意的犹太人在 [无法辨认]
敌视他们自己圣经中的教义，即使不是 [无法辨认]
被误解了。他们完全违背了古老的信仰。正确理解新
不同形式的旧有本质上是一个。新事物实际上被分类并成长
出旧。就像一棵古老的森林树，几个世纪以来终于奠定了
腐朽之手：渐渐老去，准备消失。”树枝一个接一个地倒下
最后，大树干自己倒了下来。但新芽已从旧芽开始
根，在陈旧的腐朽中，从旧的腐朽中生长出来，生机勃勃。它以
旧的，从中汲取生命，而这旧的生活在新的生活中，而新的永远不会存在
没有老人的先行生活。犹太人和基督教会也是如此——同样如此
不同形式的教堂。因此，基督教应该开始在
耶路撒冷，犹太民族的首都，旧神权的中心，
以色列的部落每年都朝拜朝圣，朝圣一直持续到今天，这个地方
上帝选择将他的名字放在那里，当他选择的圣殿矗立时。因此它来到
传福音祝福的开始：发生在与旧圣殿崇拜最密切的联系中，因为它是重新
门徒们说，在基督升天后，“他们回到耶路撒冷，并没有继续
在圣殿里赞美和祝福上帝。当天受洗的这三千人中
五旬节记载说：“他们每天在圣殿里同心合意地继续
屋主吃着他们的肉，心里很高兴，也很专一。赞美上帝
并得到所有人民的青睐。工作就此展开。信徒因迫害而四散奔逃
到处传道，从而应验了基督的话“但你们以后要得着能力
圣灵降临在你们身上，你们将在耶路撒冷和耶路撒冷为我作见证
在全犹太，在撒玛利亚，直到地极。”
从上述考虑我们可以看出，这并非没有充分的理由
基督向他的门徒发出这临别的命令：“你们在耶路撒冷城等候，直到你们
被从高处来的能力所忍受。”
难道我们不能从经文中吸取实际的教训吗？不都是基督徒
今天的工作在与使徒相同的管理下进行吗？不要基督徒
现在同样需要被赋予上天的力量？他们有没有更好地为工作做好准备？
比使徒吗？他们有更好的成功希望吗？理论上这些问题是我想
很容易回答。但实际上，我们是否在我们的思想中给予了我们应该给予的尽可能大的地位？到
事实上，我们是在圣灵的管理下工作，作为一个现实，我们应该
要成为，必须在他不断的指导和权力下，否则我们的工作会更糟比没用
我们会因自己的变化而战吗？我们是否祈求赐予圣灵的力量
我们，按照应许，像后来的门徒一样，怀着真诚和期待的信心
然后从伯大尼回到耶路撒冷？我们是否充分感受到被赋予的需要
用这种力量为自己的工作做好准备？我们是否在雇用人
宣讲基督那测不透的丰富，时刻牢记“平躺
突然没有人动手？”如果基督的声音 [无法辨认] 听到的话，难道不只是可能吗？
可能会对一些已经在工作的人说“你们在耶路撒冷城等着你——
准备和祈祷——直到你们被赋予从高处来的能力。”基督没有
以人的形式从事他自己的工作，直到接受圣灵的洗礼。而且，关于
听过的人，我们是否总是感到我们所有的工作是多么毫无用处，如果
圣灵不敞开他们的心去听所讲的道，我们祷告得足够吗？
对这份祝福的认真？ ------ 可能会问一代人有没有我们一样多
像使徒们一样期待圣灵的指导和力量是正确的吗？我觉得
我们有。我简直不敢相信圣灵的应许只是为了使徒和
生活在他们那个时代的基督徒，但它是基督徒所宣称的承诺
在精神管理的所有年龄。它的应验始于五旬节那天，但将
只有当剑被打成犁铧和长矛到[无法辨认的]钩子时才能完成，当
民族不会举剑攻击民族，他们也不会再学习”
让我们查考基督所指的父的应许，让我们
以经解经。使徒彼得告诉我们：在哪里可以找到应许以及什么
这是。这是先知约珥所说的。 “这将在末世实现，上帝说
我要强行将我的灵斩在所有有血气的人身上。” “最后的日子”或“后来”翻译过来
在杰尔 - 在旧时代应该完成之后，“在最后的日子里”
新时代——这将发生——这将是新时代的显着标志
分配。 “我将把我的灵倾注在所有有血肉的人身上”，而不是像以前那样只对犹太人
次，但在所有国家。然后先知继续给出一些圣灵的结果
工作：“你的儿子和你的女儿要说预言”不分性别
在祝福的赐予中——“四个老人将梦想梦想，你的年轻人
将看到异象”，那么就不再分年龄了——“在仆人身上和在
那些日子的婢女，我将倾注我的精神”将没有区别
根据条件制造——“事情将是这样的，无论谁
求告主名就得救”这里没有提到
行神迹的能力，或说方言的恩赐。这些是在
使徒作为偶然的，因此怀疑对伟大的工作非常重要的帮助
预言是为了区分新时代，但重点在于
应许是“我将把我的灵赐给所有有血气的人”，而伟大的结果是
（4
“你们要预言” 预言并不一定意味着预言
未来的事件，这意味着为他人说话同样合法，因此通常是
在圣经中为代表上帝说话的人使用，即解释圣经和
使人知道真相-正如彼得所说，应许在五旬节那天实现了
但我们没有读到有任何事件的预测；然而有一个最
认真而有力地传讲福音，以及建立在旧
遗嘱经。我相信应许中的“预言”一词包括两个意思
基督教时代曾有预言，受圣灵启发，有
就像彼得在约法看到的那样，来自同一个源头的梦想，有异象
和保罗所拥有的启示，尤其是拔摩岛上的使徒约翰，但是
我想我们可以假设这个应许主要是指五旬节那天，
对福音的认真和广泛的宣讲，以及显着的特点
基督教被预测为（1）“圣灵浇灌所有有血气的人”
不分民族、年龄、条件或性别。 (2d) 郑重宣布
福音甚至传到地极。如果对诺言的这种解释是
那么我们可以得出一个合理的结论，即今天的基督徒
合法地分享通过先知约尔所作的“父的应许”，正如之前所说的那样
使徒彼得或使徒约翰——我不觉得有什么困难
使徒行了神迹，而我们没有，因为超越了预言之灵“那里
这里没有给出关于圣灵将以何种形式显现的应许
他的力量。我翻到哥林多前书第 12 章，发现这一切都得到了解释
“恩赐有分别，圣灵却是同一位，也有不同的
操作，但它是同一位上帝在所有的工作。对于一个
由圣灵将智慧之道赐给他人知识之道
相同的精神；借着同一个圣灵转向另一种信仰；给另一个人治愈的礼物
相同的精神；对另一个人创造奇迹；另一个预言；给另一个
辨别诸灵；到另一种不同的语言；对另一个的解释
方言；但所有这些都使一个人与自己同一个精神分裂
每个人都可以随心所欲。”
如果时间允许，关注一下
记录在“使徒行传”中的基督教工作，看看它的成功是多么无条件
归于圣灵，成就大事的人如何成为人
他们“被圣灵充满”——[难以辨认的]男人在特殊场合被“充满”
与圣灵一起”，为他们准备重要的职责，以及一般如何
就所有人而言，“接受圣灵”和
不仅是作为引导他们归向基督的手段，而且是后来的生活
他们心中的力量 “自从你们相信以来，你们受过圣灵吗”？
“从那以后，你们相信你们坐在那应许的圣灵里面，
这是我们继承产业的保证，直到赎回所购买的
拥有，以赞美他的荣耀。” ----- 时间过去了
哪些人可以被圣灵充满？当我们读到作品时
像怀特菲尔德、卫斯理、司布真、穆迪和其他类似的人
我想我们不得不说。确实有些人“被圣灵充满
和能力。”如果有更热切的祈求祈求祝福
毫无疑问，这样的人的数量会成倍增加——
我们应该从基督教开始工作的事实中吸取什么教训
在耶路撒冷？如果我们正确地认为这表明新
时代不是脱离旧时代的事物，而是时代的发展
本质上相同的东西，在有些不同的条件下，那么我们不能
现在将新旧分开。在已经降临的揭示真理的身体里
对我们来说，我们会发现旧约圣经是圣经的基础
新约和新约圣经是完成和应验
旧的。它们是如此紧密地联系在一起，以至于将它们分开就是摧毁它们
两个都。如果新约是真实的，那么旧约就是真实的，如果旧约是真实的，那么
必须是新的。他们一起站立或倒下。就像一些古代房屋的两根主要柱子一样，它们如此建造并支撑着上帝的教会，以至于毁灭
其中任何一个都是建筑物的破坏。但我们可以放心，所有
在任何不信的参孙出现之前，那些甚至认为
用尽全力低头，也能推倒。旧约是
一个非常好的地方，开始宣讲新事物。它对上帝的启示
创作中的作品，它对他的威严和权力的精彩描述，它的历史
他与人类之子的交往，它的预言和诗篇，它的启示
法律作为校长带领人归向基督；所有这些都是经过尝试的基础
恩典圣殿必须矗立在其中的石头。有什么房间
除非有罪，否则宽恕，怎么可能有罪或知识
除非有法律，否则怎么会有法律，除非有法律
立法者和男人觉得对他负责的立法者？以及在所有的地方
广泛的书籍有没有更好的法律启示？以及在哪里可以找到男士
对上帝的责任比旧约圣经更彻底地教导了基督和他的使徒在传道时经常引用的那些经文！我没有
同情任何故意将旧约放在书架上的教导。
大约十天前，一个中国人告诉我：“地处如此之大，我没有机会
听到传讲的福音，我通过阅读圣经被带到基督面前。我获得了
首先是新约。我读到了关于基督诞生和他生活的一些故事
并且完全不相信。后来我得到了旧约，当我阅读时，它
似乎是真的。我继续检查它，越来越多，我明白了
看看如果它是真的，那么基督就是必需品。我读了新约
再次。我看到并觉得这也是真的。我全心相信
欣喜若狂。---- 让基督徒在做上帝的工作时按照以下方式去做
他已指定：将自己置于圣灵的引导之下，不断地
祈祷并期待他的教导和他的力量，并利用整个启示
上帝所赐的真理。因此，他们希望建立在“
使徒和先知耶稣基督本人g 主要的房角石“圣殿
在主里——燃烧世界的火焰不会摧毁的圣殿
1882 年 8 月 6 日在广州传道 - 抄送给母亲
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Sermon
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Section of Sermon by Henry, August 6, 1882
Subject
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God; Bible; Holy Spirit; Apocryphal books (Old Testament); Apocryphal books (New Testament); Sermons; Christianity
Description
An account of the resource
This is a section of a sermon by Henry that he copied for his mother. The paper begins on page three of the sermon, but Henry appears to be discussing the crucifixion of Christ and his resurrection. He then goes on to talk about the old and new, claiming that the Jewish and Christian churches are the same church "under different forms." Like his other sermons, Henry preaches about being saved and "tarrying" for the Lord. He concludes by discussing the Holy Ghost, the emergence of Christianity in Jerusalem, "prophesying," and the Old and New Testament (focusing more on the former).
Creator
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Noyes, Henry Varnum
Source
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Loose, The College of Wooster, Special Collections, <a href="https://www.wooster.edu/academics/libraries/collections/collections/historical/noyes/" target="_blank" rel="noopener">Noyes Collection</a>
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Unpublished
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1882-08-06
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Council on Library and Information Resources Hidden Special Collections Grant
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<a href="https://rightsstatements.org/page/NoC-US/1.0/?language=en" target="_blank" rel="noopener">NO COPYRIGHT - UNITED STATES</a>
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PDF
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eng (English)
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Text
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noyes_c_misc_957
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<a href="https://www.geonames.org/281184/jerusalem.html" target="_blank" rel="noopener">Jerusalem</a>
Bible
Christianity
sermon
temples
-
https://noyesletters.org/files/original/9f3b4d5e9aa8b9e76a6af1fdc388d861.pdf
50da0f469ee0ee415a61fb6253ed1f2e
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Title
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Sermons by Henry Varnum Noyes
Description
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These are partial sermons written by Henry Varnum Noyes. The vast majority of them appear to have been preached in Canton (Guangzhou), China.
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Noyes, Henry Varnum
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The College of Wooster, Special Collections, <a href="https://www.wooster.edu/academics/libraries/collections/collections/historical/noyes/" target="_blank" rel="noopener">Noyes Collection</a>
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Unpublished
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Council on Library and Information Resources Hidden Special Collections Grant
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<a href="https://rightsstatements.org/page/NoC-US/1.0/?language=en" target="_blank" rel="noopener">NO COPYRIGHT - UNITED STATES</a>
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PDF
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eng (English)
Type
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Text
Date
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1881-1882
Subject
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Sermons; Preaching; Missionaries; Clergy; Presbyterian Church; Christianity; Bible
Text
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Luke 24: 49
[u]But tarry ye in the city of Jerusalem until ye be Endued with
power from on high[/u].
This is among the injunctions which Christ laid upon his
disciples during the time that elapsed between his resurrection and ^[his] ascension. His
Earthly toil, his sorrow and his pain at last [--illegible--] arE finished. Sin and death and hell
have all been conquered. A few more writing days and, crowned with triumphant
glory, he is to ascend from Bethany, his loved place of Earthly rest, to his eternal
throne in heaven. These few days seem to have been spent, not so much in
[?showing?] himself to an unbelieving world, as in instructing confront and
establishing those disciples from whom he is so soon to be separated. Among the important
directions given at this time and this [?stamped?] with the [?impress?] of a parting command
is the one which the [?text?] records "Tarry ye in the city of Jerusalem until ye be
Endued with power from on high." This direction means more than simply [u]do not
leave Jerusalem[/u]. It means tarry before [u]entering upon your appointed pission,[/u]
and tarry [u]in the city of Jerusalem[/u] -- The [u]active restlessness[/u] that enters
so largely into the worlds busy life to-day, in contemplation of such an immense
work as Christ had just laid before his disciples - viz "that repentance and
[?remission?] of sins should be preached in his name among all nations" - would
hardly have said "[u]tarry[/u]". It would rather have said Gird up your loins for
energetic and [u]immediate[/u] work. A [u]world[/u] is [u]waiting[/u] for the glorious proclamation
of forgiveness which must through you, not a [u]day[/u[ not an [u]hour[/u] is [illegible] lost;
the last thing for you [--to do is--] to think of doing is to [u]tarry[/u]. But [u]Christ[/u] more wisely
said [u]tarry[/u]. --- The thoughts which naturally arise in connection with the text
with lie in the answers of inquiries (1st) Why [u]tarry[/u]? (2d) Why tarry [u]in the city[/u]
of [u]Jerusalem[/u]?
II
[u]Why tarry[/u]? Christ did not tell them just [u]how long[/u] they [?were?] to tarry -- [?but?]
told them to tarry "until [u]they were Endued with power from on high[/u]" - again it said "wait
[u]for the promise of the Father[/u]" - again "ye shall be baptised with the Holy Ghost not many days
hence"- and still again "ye shall receive [u]pwer[/u] after that the Holy Ghost is come
upon you" -- The text then is Equivalent to saying, Tarry [u]until the Holy Ghost is come
for you.[/u] Christ had already promised them this blessing. In the 16th chap of John
and 7th verse he says "Nevertheless I tell you the truth: it is expedient for you that I go away
for if I go not away the [u]comforter[/u] will not come unto you, but if I depart I will send
him unto you." This [u]comforter[/u] was the [u]Holy Ghost[/u], as our Saviour himself says, John
14:26 "But the comforter which is the [u]Holy Ghost[/u], whom the Father will send in my name
he shall tend you all things and bring all things to your rememberance whatsoever I
have said unto you." ---- I will suggest [u]three[/u] reasons why it seemed [illegible]-
[illegible] appropriate that the disciples should [u]wait[/u] for this promised descent of the Holy Ghost before
they commenced their ministry. (1st) The New Dispensation, now just beginning, in which
their ministy was to be accomplished, was in a speciall sense under the administration of the
[u]Holy Spirit[/u]. The development of God's purposes in human history is carried on under
[?these?] great administrations. The [u]first[/u] reached from the beginning to the time of Christs
resurrection. Its form was [u]government[/u] its teaching [u]law[/u] and its requirements were largely
those of [u]service[/u], a service which as Paul expresses it "[u]gendered[/u] to [u]bondage[/u]" Its
great distinguishing peculiarity was the worship and service of the one true God, as
contrasted with the idolatry of heathen nations. I think we may not inappropriately
style it the administration of [u]God the Father[/u] But it all the time looked forward to
something to come. It contained within it a [u]promised[/u], a promise which gave birth to
a [u]hope[/u]. And the promise was all the time growing brighter, and the hope growing stronger
as the ages went on, until the promise found its [u]fulfillment[/u] and the hope its [u]completion[/u]
in Christ. Prophecy and sacrifice culminated here, and when on the cross the dying Son
of God cried out "[u]It is finished[/u]" the old Dispensation had accomplished its purpose
and the new one began. But God the Father besides promising to give his [u]Son[/u]
for the life of the world, had made another promise relating to the Dispensation that was
to come in these words (Joel 2:28) "And it shall come to pass afterward that I will
pour out my [u]Spirit[/u] upon all flesh; and your sons and your daughters shall
prophesy, your old men shall drea, dreams, your young men shall see visions. And also
upon the servants and upon the handmaids in the days will I pour out my Spirit.
And it shall come to pass that whosoever shall call upon the name of the Lord
shall be saved." This was the "[u]promise of the Father[/u]" to which the Saviour refers in
the gospel of John, a promise which as Peter explains began to be fulfilled on the day of
Pentecost. -- Then commenced the administration of the Holy Spirit an ad-
ministration which will continue until Christ shall come again to set up a kingdom of
glory which will be everlasting, and thus begin a [u]third[/u] administration which will
be in a special sense the administration of [u]God the Son[/u] -- how the work of the
Apostles was to be under the [u]second[/u] of these administrations. As the distinguishing factor
came to [u]provide[/u] for its establishment but not to [u]administer[/u] it. "For the law came by
Moses but grace and truth [u]came[/u] by [u]Jesus Christ[/u]. "He came" as one writer well expresses it "[?with?]
[u]forgiveness[/u] in one hand and holiness in the other, offering both to all, but refusing either to
every one not willing to accept both" But his ministry began and ended with the Old
Dispensation, as did also that of John the Baptist. He established no new churches and his
personal ministry was confined to the Jews. He says himself "I am not sent but to the lost
sheep of the home of Israel"- Not so however the Apostles. They were commanded to go
with all the world and preach the gospel to every creature, "And they were to do this under
the direction of, and by the power of the [u]Holy Ghost[/u]. It is the special office of the
Holy Ghost to make an [u]application[/u] of Christs forgiving love, and sanctifiying grace
to the hearts of men, and thus bring back a revolted world to its allegiance to God
"But ye shall receive power" was one of the Saviour's parting promises "[u]After that the Holy
Ghost is come upon you[/u]: and ye shall be witnesses unto me both in Jerusalem and in
all Judea, and in Samaria and unto the uttermost dark of the Earth" their [illegible]
for work, and their work itself were both to come in front of time [u]after[/u] the descent
(2
of the Holy Ghost. Soon Christ himself is represented after his resurrection, as
giving his commandments to his disciples "[u]through the Holy Ghost[/u]" See Acts 1:2 "Until
the day in which he was taken up after that he [u]through the Holy Ghost[/u] had
given commandments unto the apostles whom he had chosen." -- Under such cir-
cumstances as there, for the Apostles to have commenced their ministry [u]before[/u] that coming
of the Holy Ghost, which had been promised, would have been like a [?subaltern?] Endeav-
oring to bring on an Engagement prior to orders issued by the commanding general
(2d) The Apostles needed to wait for the promised gift of the Holy Ghost in order
to be [u]themselves prepared for their work[/u]. They were honest and earnest no doubt, but
they were still weak in the presence of the powerful for which they must grapple
they fled, at the first not of alarm, when their Master was served. With only
their own strength, upon which to rely, they would doubtless do the same thing again.
They needed also [u]wisdom[/u] from above else the Saviour had not promised to send
this Comforter as a [u]teacher[/u] "to [u]teach[/u] you all things, and bring all things to your
rememberance whatsoever I have said unto you". Beyond all this the comforter
would bring two special gifts viz the gift of working miracles and the gift of tongues
[u]then[/u], but not till then, would they be thoroughly prepared, fully [--equipped--] equipped for
their great work. It was in full view of these things that the Saviour said "[u]Tarry[/u]
until ye be [u]endured[/u] with [u]power[/u] from on high" --- They did not however
tarry in [u]idleness[/u]. They spent the time in united and expectant prayer. And
it was while they were there together "All with one accord" in one place "that they
now all filled with the Holy Ghost and began to speak with other tongues as the
[u]Spirit[/u] gave them utterance." And what a wonderful day was that which
followed? When, in the whole history of the church, has then been another one like
it? [u]Three thousand[/u] souls brought to [--Chist--] Christ in a single day! And
how changed the Apostles! Can it be that there are the same men who so short
a time before left their Master alone? Can this be the same [u]Peter[/u] who, only a
few days ago, quailed before the question of a [?handmaid?], who now facesthe very
multitude that put his Master to death and changes that [--illegible--] ^[?murder?] upon them?
whom "ye have taken and with [u]wicked[/u] hands have crucified and slain." "Know
assuredly the God hath made that same Jesus who [u]ye have crucified[/u] both
Lord and Christ"-- Can it be that there are the same Peter and John, who
followed Jesus [u]afar off[/u], lest some one might [u]suspect[/u] their relation to
him, who now in the presence of the same high priests who condemned
him to death, boldly declare. "If we this day be examined of the good deed
[--of--] ^[done to] the impotent man by what means he is made whole Be it known unto
you all, and to all the people of Israel, that by the name of [u]Jesus Christ[/u] of [u]Nazareth[/u]
whom [u]ye crucifed[/u], whom [u]God raised[/u] from the [u]dead[/u], even by [--this--] him doth
this man stand here before you whole. For there is now other name under
heaven given among men whereby we must be saved." And when commanded
not to speak at all [--not--] nor teach in the name of Jesus answered "Whether
it be right in the sight of God to hearken unto you more than unto God
judge ye" For we cannot but speak the things which we have seen and heard"
[u]Are these the same men[/u]? Yes the [u]same men[/u], but endured now with
[u]power from on high[/u].
(3d) There is still a [u]third[/u] reason why it was wise for the Apostles to
wait the coming of the Comforter who "[u]would abide with them forever[/u]." They not
only needed him for themselves, to give them faith and courage "and guide them into
all truth but they needed his presence to open the hearts of others to receive their message
and he convinced of the truth of the words which they spoke. That he would do this is
evident from the words of our Saviour in the 16th Chapter of John" If I depart I will
send him unto you and when he is come he will [--illegible--] the world of sin and
of righteousness and of judgement" Without this convincing power of the Holy Spirit
accompanying the word spoken, the labor of the Apostles would have been utterly
in vain. Their own power could never have led those imfuriated Jews who so
lately cried out "[u]Crucify him, Crucify him[/u]" to turn to him they had so [?kept?]
in true [?penitence?] and love and cry out to him for salvation. It was the "[u]power
from on high[/u]" that wrought such wonders on the day of Pentecost-
II
[U]Why tarry in the city of Jerusalem[/u]? Why not scatter away to their houses
in Galilee as they did after the resurrection?-- One important reason is men-
tioned in the 46th verse of the chapter from which the text is taken where Christ
says [u]Thus it is written[/u]. He opened their understanding that they might understand
the Scriptures, and said unto them "Thus it is written and thus it behooved
Christ to suffer, and to rise from the dead on the third day: and that repentance
and remission of sins should be [--pheached--] preached among all nations [u]beginning[/u]
at [u]Jerusalem[/u]. The prophet Isaiah speaking of the coming of Christ's kingdom
had written seven hundred years before "For out of [u]Zion[/u] shall go forth the
law and the word of the Lord from [u]Jerusalem[/u]" "[u]One[/u] very important reason
then why the disciples were commanded to tarry [u]in the city of Jerusalem[/u] was
that it had long before been [u]appointed[/u] and "[u]thus it was written[/u]" that their
ministry should begin there. It was God's purpose that salvation should
be offered first of all [u]to his chosen people the Jews[/u].---- [u]Another[/u] reason,
that suggests itself, why the gospel should first be proclaimed in Jerusalem is
that its power might be most [u]triumphantly manifested[/u] on the [u]very spot[/u] of
its [u][?securing?] defeat[/u]. Jewish hate and Jewish power had done their worst against
it, and with seeming success. Christ had died, and all his disciples had
ignominiously fled. But Christ [u]lived again[/u] and so did the [u]gospel[/u] that he
had preached; And like its Author it rose from the grave of seeming death
to a new and still more glorious life. And it threw its first challenge down in
the presence of its fiercest enemies. It gave the best possible opportunity to [--dis--]
dispute its claims, if they could be disputed to deny the alleged facts, upon which
there claims were based, if they could be denied. And this was doubtless of wise design
路加福音 24：49
但你们要在耶路撒冷城里逗留，直到你们受尽
来自高处的力量。
这是基督对祂的诫命之一
在他复活和升天之间的这段时间里的门徒。他的
尘世的劳苦，他的悲伤和痛苦终于 [--无法辨认--] 结束了。罪恶、死亡和地狱
都被征服了。再写几天，以胜利加冕
荣耀，他将从伯大尼，他所爱的尘世安息之地，上升到他的永恒
天上的宝座。这几天似乎已经度过了，没有那么多
向一个不信的世界展示自己，就像在指导对抗和
建立那些他很快就要分开的门徒。其中重要的
此时给出的指示，上面印有离别的命令的印记
就是经文记载的“你们在耶路撒冷城里等候，直到你们
拥有来自上层的力量。”这个方向不仅仅意味着不
离开耶路撒冷。这意味着在进入你指定的激情之前先等待，
并在耶路撒冷城中停留——进入的积极不安
如此深入地融入当今世界忙碌的生活中，沉思着如此巨大的
正如基督刚刚摆在他的门徒面前的那样——“悔改和
应以他的名义向万民宣讲赦罪”——
几乎没有说“等待”。它宁愿说束紧你的腰
精力充沛和直接的工作。一个世界在等待荣耀的宣告
必须通过你的宽恕，没有一天[/u[没有一个小时是[难以辨认]丢失；
你最不想做的就是拖延。但基督更聪明
等着说。 --- 与文本有关的自然产生的想法
与谎言在询问的答案（1）为什么要拖延？ (2d) 为什么要在城里逗留
耶路撒冷？
二
为什么要拖延？基督没有告诉他们要等多久——而是
告诉他们要等到“直到他们被赋予了来自上天的力量”——它又说“等等
为父的应许” - 再次“你们将在不多几天内受圣灵的洗
因此”——再一次“在圣灵降临之后，你们将得到力量
在你身上”——经文相当于说，等到圣灵降临
为你。基督已经应许了他们这个祝福。在约翰福音第 16 章
在第 7 节中，他说：“尽管如此，我还是告诉你真相：我离开对你来说是权宜之计
因为如果我不走，保惠师就不会来找你，但如果我走，我会打发
他给你。”这位保惠师就是圣灵，正如我们的救主自己所说，约翰
14:26 “但保惠师是圣灵，父要奉我的名差遣他
他会照顾你所有的东西，并让你记住所有的东西，无论我
已经对你说过了。”----我将提出三个原因，为什么它看起来 [难以辨认]-
[无法辨认] 门徒应该等待这个应许的圣灵降临
他们开始了他们的事工。 (1st) 新时代，现在才刚刚开始，其中
他们的事工是要完成的，在特殊意义上是在政府的管理下
神圣的灵魂。上帝在人类历史上的旨意的发展是在以下情况下进行的
这些伟大的政府。第一个从太初到基督时代
复活。它的形式是政府，它的教学法，它的要求主要是
服务的人，正如保罗所说的那样，“性与奴役”
最显着的特点是对独一真神的崇拜和侍奉，因为
与异教国家的偶像崇拜形成鲜明对比。我想我们可能不会不当
风格它是父上帝的管理但它一直期待着
有事要来。它里面包含着一个应许，一个催生了
一个希望。许诺总是越来越明亮，希望越来越强烈
随着岁月的流逝，直到诺言实现，希望实现
在基督里。预言和牺牲在这里达到高潮，当死去的儿子在十字架上
上帝的呼喊“完成了”旧的时代已经完成了它的目的
新的开始了。但父神除了应许赐下他的儿子
为了世人的生命，他作出了另一个与天命有关的应许
用这些话来（约珥书 2:28）“后来，我将
将我的灵浇灌凡有血气的；你的儿女必
预言，你的老人将梦想，梦想，你的年轻人将看到异象。并且
在那些日子里，我将把我的灵倾注在仆人和使女身上。
事情是这样的，凡求告主名的人
必得救。”这就是救主所指的“父的应许”。
约翰福音，正如彼得所解释的那样，应许在公元
五旬节。 ——然后开始管理圣灵的行政将持续到基督再来建立一个王国
这将是永恒的荣耀，从而开始第三次执政，这将
在特殊意义上是圣子的行政——圣子的工作如何
使徒将在这些政府中的第二个政府之下。作为区分因素
来规定它的建立，而不是管理它。 “因为法律来了
摩西，但恩典和真理是由耶稣基督来的。正如一位作家很好地表达的那样，“他来了”
一方面宽恕，另一方面圣洁，两者都提供给所有人，但拒绝任何一个
每个人都不愿意接受两者”但他的事工开始和结束于旧
福音期，施洗约翰的福音期也是如此。他没有建立新的教会和他的
个人事工仅限于犹太人。他自己说：“我不是被派来的，而是去迷失的
以色列家的羊”——但使徒们却不是这样。他们被命令去
与全世界一起，向所有受造之物传福音，“他们要在
圣灵的引导和力量。这是特设局
圣灵应用基督宽恕的爱和成圣的恩典
到人心中，从而使一个反叛的世界恢复对上帝的忠诚
“但你们将获得力量”是救主的临别应许之一“在那之后，圣
鬼临到你们身上，你们要在耶路撒冷和城里为我作见证
全犹太，撒玛利亚，直到地极的黑暗”他们的[无法辨认]
为了工作，他们的工作本身都在下降后的时间到来之前
（2
的圣灵。不久，基督自己在复活后被代表，
“借着圣灵”将他的诫命给他的门徒 见使徒行传 1:2 “直到
在他被接升的那一天，他借着圣灵得了
将诫命赐给他所拣选的使徒。”——在这样的情况下，使徒们可以在那之前开始他们的事工
所应许的圣灵，就像一个下属，在司令官下达命令之前努力进行订婚
(2d) 使徒们需要等待所应许的圣灵恩赐
为自己的工作做好准备。毫无疑问，他们是诚实和认真的，但是
在他们必须与之搏斗的强者面前，他们仍然很弱
当他们的主人得到服务时，他们一开始没有惊慌地逃跑了。只有
依靠他们自己的力量，他们无疑会再次做同样的事情。
他们还需要来自天上的智慧，否则救主没有应许要
这位保惠师作为老师“教导你所有的东西，把所有的东西带到你的
记住我对你说的一切”。除此之外，安慰者
会带来两个特别的礼物：行神迹的礼物和说方言的礼物
那么，但直到那时，他们是否会做好充分的准备，装备齐全
他们的伟大工作。救主完全看清了这些事，说：“等着
直到你们被从上头来的能力所忍受”——然而他们没有
无所事事。他们把时间花在团结和期待的祈祷上。和
正是当他们在一起“一致同意”在一个地方“他们
现在都被圣灵充满，开始说方言作为
圣灵给了他们话语。”那一天是多么美好的一天
跟随？当，在整个教会的历史中，曾经是另一个像
它？一天之内就有三千人归向基督！和
使徒们怎么变了！难不成也有这么矮的男人
前一段时间让他们的主人独自一人？这会是同一个彼得吗？
几天前，在一个女仆的问题面前犹豫不决，她现在面临着非常
杀死他的主人并改变[--难以辨认--]对他们的谋杀？
“你们用邪恶的手将他钉在十字架上，杀了他们”。 “知道
确实，上帝已经创造了你们已经钉在十字架上的同一位耶稣
主与基督”——难道有同一个彼得和约翰吗？
远远跟着耶稣，免得有人怀疑他们与
他，他现在在同一个大祭司面前谴责
他死了，大胆地宣告。 “如果我们今天被检查善行
对无能的人做了什么让他变得完整
你们和以色列所有的人，奉拿撒勒人耶稣基督的名
你们钉在十字架上的人，神使他从死里复活，甚至借着他
这个人站在你面前。因为现在下面还有其他名字
天赐于人间，我们必须借此得救。”
完全不说话也不奉耶稣的名教导 回答“是否
听从你多于听从上帝，在上帝看来是对的
判断你”因为我们不能不说出我们所拥有的东西
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Sermon
Dublin Core
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Title
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Section of Sermon by Henry
Subject
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Holy Spirit; Bible; Apostles; Sermons; God
Description
An account of the resource
This sermon by Henry focuses on Luke 24:49. He discusses "the descent of the Holy Ghost" and how it will only occur when humans have fulfilled God's purpose. He draws on the ministering done by the Apostles. Henry believes people should focus on 'tarrying' and converting "heathens." He quotes portions of John and Joel.
Creator
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Noyes, Henry Varnum
Source
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Loose, The College of Wooster, Special Collections, <a href="https://www.wooster.edu/academics/libraries/collections/collections/historical/noyes/" target="_blank" rel="noopener">Noyes Collection</a>
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Unpublished
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n.d.
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Council on Library and Information Resources Hidden Special Collections Grant
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<a href="https://rightsstatements.org/page/NoC-US/1.0/?language=en" target="_blank" rel="noopener"><span data-sheets-value="{"1":2,"2":"NO COPYRIGHT - UNITED STATES"}" data-sheets-userformat="{"2":13057,"3":{"1":0},"11":4,"12":0,"15":"Arial","16":10}">NO COPYRIGHT - UNITED STATES</span></a>
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PDF
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eng (English)
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noyes_c_misc_956
Bible
Christianity
sermon
-
https://noyesletters.org/files/original/96111390a66a83f8e65ce270165bbeb7.pdf
c0e7c316d95816922e8486f0068dcf9d
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Title
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Sermons by Henry Varnum Noyes
Description
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These are partial sermons written by Henry Varnum Noyes. The vast majority of them appear to have been preached in Canton (Guangzhou), China.
Creator
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Noyes, Henry Varnum
Source
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The College of Wooster, Special Collections, <a href="https://www.wooster.edu/academics/libraries/collections/collections/historical/noyes/" target="_blank" rel="noopener">Noyes Collection</a>
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Unpublished
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Council on Library and Information Resources Hidden Special Collections Grant
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<a href="https://rightsstatements.org/page/NoC-US/1.0/?language=en" target="_blank" rel="noopener">NO COPYRIGHT - UNITED STATES</a>
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PDF
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eng (English)
Type
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Text
Date
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1881-1882
Subject
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Sermons; Preaching; Missionaries; Clergy; Presbyterian Church; Christianity; Bible
Text
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Text
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(3
or would even to any considerable extent [u]sustain[/u] such papers they would speedily [--s--]
sprint into existence. But as a matter of fact those papers or periodicals that desire to
undermine Christianity usually think it [?nice?] to veil their designs. All of which gets to show
that the inner thought of the hearts of the people is that the christian religion is true and
[u]useful[/u]and [u]good[/u] -- Take some other illustrations. I believe and I presume am
far from alone in believing, that it is the well known [u]christian character[/u] of the Queen
of England, more than anything else, that calls forth for her the world's esteem, and binds
her subjects in such constant fealty to herself, her interests and her throne. May she long
live and for many more returning years receive the grateful tribute of a living people
--- I believe, and I presume am far from alone in believing, that when the late Pres-
ident of the United States stricken by unblessed hands, passed at length the blessed
experiences of the eternal world, the warm tribute of admiration which came from millions
upon millions of the human race, was not so much a tribute to his [u]ability[/u] although he was
able, was not so much a tribute to his [u]scholarship[/u] although he was scholarly, was not
so much a tribute to his [u]statesmanship[/u] although he was a statesmen as it was a tribute
to his [u]honest christian life[/u]. -- I believe and presume I am far from alone in be-
lieving, that you might take almost any man you please from a christian land and
acquainted with christian truthl let him be wild and reckless if you like, let him
be one that mocks at sin, and in the presence of his fellow men turns sacred things
into ridicule - but take him away from the presence of his fellow men yet still
in the presence of his God - Put him in a lone boat on the wide ocean when
no human eye beholds him, and let an uncertain fate hang over him and
whether the wild storm is sweeping by, or the blue sky is bending above, and the silent
stars shining upon him - I believe that man will [u]instinctively[/u] call upon God
and that in the [?inmost?] depths of his soul he will feel that [u]infinitely[/u] preferable to
shutting his eyes and going blindly down into those blue depths careless of a God
a resurrection, or a judgement day, would it be to have the christian's hope, to look up
and feel that a God of infinite power, and of infinite love, who gathers the winds
in his fists, and guides the stare, that that God was his friend and his portion for-
ever. When can you find the man who under such circumstances
would pray "Let me die the death of the [u]"wicked"[/u] and let my last End be
like his"? -- [u]Unquestionably the silent testimony of the human conscience
is with us[/u] ---
(2d)
[u]The silent influence of God's reveled truth is with us[/u]
A wonderful book is this old Bible which we read, old and yet forever new,
read with fresh interest for the thirtieth, or the fiftieth, or the one-hundredth time
and still creating with every reading a desire to read it more; written at first in
languages long since [u]dead[/u], and yet translated into nearly all the living languages
of the world, carrying [u]within itself[/u] the evidence that it was Divinely inspired.
For how else can we account for the fact that this book written in detached portions
during a period of fifteen hundred years, written by men of various occupations
by kings, and prophets, and poets, and shepherds, and fishermen should have one
connected plan running through the whole. I could not have been by and con-
certed action of the writers themselves, for [?they wrote?] in countries far apart, and wrote
in times too remote from each other. And yet the book is a [u]unit[/u]. As the history
of the world gathers around its history, so all its history, and its prophecy, and
its teachings gather around one common country, one subject [?as?] around one
person. They are all in some way connected with the birth, the life, the death,
the resurrection, the ascension, the second appearing and the eternal kingdom
of our Lord and Saviour Jesus Christ. This is the thread that runs through it all and
binds it all together. And its [--revelations + its history--] history + its revelations reach from the
beginning to the end of time. Its prophecies and its histories agree, and all
[Note: page folded, one line obstructed] [?and one plan?]
in the whole, fitting together like the wheels of a watch and keeping the per-
fect time of the world, yes the perfect time of the world for so far as human
history has yet transpired that history moves in perfect harmony with Bible
prophecy. To deny that such a book came by Divine inspiration requires a
credulity inconceivable. You might as well hold up a watch and say that
it all came by accident - that one wheel was found in Egypt a thousand
years ago, another, made by some one else, was found in Syria, a hundred
years later, and then another in Persian, and another in India, and another in China,
and another in Japan, and so on, and at last these wheels were brought together,
and by sheerest accident, it happened that they fit exactly and would move upon
each other so as to measure accurately the seconds and minutes and hours of
the day. You might just as well say that, as to say that no Divine inspiration
guided the writers of the books of the Bible--- Now this old book, this wonder-
ful book has exerted and is still exerting a quiet and yet a tremendous
influence in the world. Far beyond what is [u]seen[/u] like the hidden [?lesson?] [?to?] as
leavening the whole lump. It is quietly read by millions upon millions of the human
race. It is the choicest family treasure of thousands upon thousands of homes, and
far more perhaps then we realize in Christian lands, it guides the enactment
and administration of law. It brings blessing and only blessing whenever it
comes. And one of the most wonderful things about it is [u]how it lives[/u]
notwithstanding the most malignant, and most persistent attempts to destroy it "of
old, they tried to turn it out of the world. As one writer says "Antiochus left no means
untried to destroy every copy of the Old Testament his edict made it death for a
Jew to possess or conceal a copy. So did Diodesian and other Roman emperors
respecting the manuscripts of the whole Bible. Yet it has not only not persisted, but it
cannot be shown that even one sentence has been lost." When the first edition
of the New Testament was printed in English the [illegible] Bishop of London ordered the
whole edition bought up and publicly burned, and yet it sprung up with new
life from its ashes and multiplied immensely. Failing to burn it out of the world, [?more?]
have made and are still making frantic efforts to [--destroy it--] bring upon it discredit
and doubt. And yet the wonderful old Book still lives: [u][?lives?][/u] and goes on its quiet
blessed way, convincing men of sin, leading them to repentance and a better life,
comforting them in their hours of sorrow, and making dying beds radiant with the
hopes of heaven. There was never, it is safe to say, a time in this world's history
upon so many bibles were in existence as are in existence to day there was never
it is safe to say, a time in this worlds history, when the bible was read and studied as
it is read and studied to day. The attention that is being paid to the Bible is one of
the marked events of our time ---- In addition to all this we say further,
that judging not by the [u]unseen[/u], but by the seen, nothing humanly speaking is more pos0
itively certain than that the time is rapidly hastening on when this Bible will be
circulated in all the world. Up to the time of the invention of printing it was im-
possible to multiply copies with rapidity. In the time of Edward I [?A?] to 1250 it re-
quired the earnings of a day laborer for fiteen years, to purchase a manuscript
copy of the entire Bible. Now they are easily and cheaply multiplied by the million.
The book has been translated into nearly all the languages of the world, and every year
its circulation is increasing. Since the issue of the New Revision of the New Testament
less than a year 2 500 000 copies have been sold in Great Britain and Indian and
doubtless something like the same number in the United States, and so the work will
go on until the world has [u]thee[/u] Bible. What has the Bible already accomplished in
lands when it has been thoroughly circulated? We must not forget that the
(4
ancestors of those who live in these lands were heathen idolaters just as de-
graded as are heathen idolaters now. Now what has the Bible done? We cannot re-
count all. But it has done at least this. It has swept away every vestige of idolatry
it has made sacred the family relation and lifted woman from a condition of great deg-
radation to a position of honor and usefulness and happiness; it has, to a very great
extent guarantied justice in the [?framing?] and administration of law; it had secured to
a very great degree the outward observance of the Sabbath, which even asa day
of physical rest only is a great boon to mankind; it had been the means of the
establishment of churches in every city and town and hamlet, when on each re-
turning week its blessed truths may be publicly proclaimed; it has been a large
factor in the influences which have established and keep in operation schools and
colleges and universities.-- in fact it has been the [u]very foundation stone[/u] upon
which [u]christian civilization has been built[/u]; and beyond all this it has lifted
the dark veil that shut out the eternal world and let the shining glory
of heaven beam upon the earth. Now when we say that we rely upon
the regenerating power of God's word to redeem the heathen nations from super-
stition and idolatry, we are only stating the [u]reasonable[/u] belief that what
the Bible [u]has[/u] accomplished when it has been already read, that it is des-
tined to accomplish when it still remains to be read - [u]The quiet but
unbounded influence of God's revealed truth is with us[/u].
(3d)
[u]Countless hosts of unseen angels are with us.[/u]
Angels take part with God in [?carrying?] out his plans of mercy.
These holy beings are [u]numerous[/u]. Paul speaks of them as [u]innumerable[/u] see
Heb 12:22 But yet are come unto mountZion and unto the city of the
living God, the heavenly Jerusalem and to an [u]innumerable[/u] company of
angels."--- They are [u]powerful[/u]. They are spoken of in the 103 Psalm as
"[u]Excelling in strength[/u]" and in the 2d chapter of 2d Peter as "[u]great in power and might[/u]"
These angels as the name implies are God's [u]messengers[/u] "They do his command-
ments hearkening unto the voice of his word". He employs them to protect and
minister to his people in the world. We find constant instances of this in
the Old Testament history. The fiery horses and chariots, that surrounded Elisha are
are supposed, and no doubt rightly, to have been an attending host of angels, for
we find in the Bible chariots and angels connected together as Psalms 68:17" The
chariots of God are twenty thousand, even thousands of angels" Christ himself says
Matt 18:10 "take heed that ye despise not one of these little one; for I say unto you
that in heaven their [u]angels[/u] do always behold the face of my Father which is in
heaven." Are they not" (as St Paul says Heb 1:15) "All ministering spirits sent
forth to minister for them who shall be heirs of salvation?"--- They are
[u]intensely interested in the salvation of men[/u]. They came to announce Christ's com-
ing singing joyfully this song of praise "Glory to God in the highest and on
earth peace, good will toward men" See also Luke 15:10 "Likewise I say unto
you there is joy in the presence of the angels of God over one sinner
that repenteth.--- They are employed by God in [u]carrying on his work[/u]
in the world. They were present when the law was given to Moses on Mount
Sinai In Ps 68:17 "The Lord is among them" (the angels just mentioned) as in Sinai
in the holy place. Stephen refers in Acts 7:53 to the law as having been received
"by the disposition of angels"-- An [u]angel[/u] made known the fact that Christ had
risen, An [u]angel[/u] directed Cornelius to send for Peter by means of whose
preaching himself and his friends became acquainted with and accepted
the gospel. An angel sent Philip to preach to the Ethiopian eunuch, An angel
opened the prison doors to give Peter deliverance, and when [?Lazarus?] died he
was carried by [u]angels[/u] into Abraham's bosom. We all know what a prominent part
they are represented as appointed to take in those great events referred to in the book
of Revelation, and they are represented as being with Christ at his second coming
Matt 8:38 "Whosoever therefore shall be ashamed of me and of my words, in this
adulterous and sinful generation, of him also shall the Son of man be ashamed
when he cometh in the glory of his Father with the holy angels" and are also
present at the final judgment Matt 25:31 "When the Son of Man shall come
in his glory, and all the holy angels with him, then shall he sit on the
throne of his glory, and before him shall be gayjer all nations +c". We
are not mistaken then in saying that in the establishment of the kingdom of
heaven on Earth [u]the unseen hosts of angels are with us[/u]
(4th)
[u]The unseen, but always present, the compotent and eternal God is with us[/u]
We can say to the evening as did David to the Philistine giant "We come to
thee in the name of the Lord of hosts, Oh God of the armies of Israel whom thou hast
defied" The Kingdom is his and he leads his own hosts to conflict and to
ultimate victory. Here is the real source of our strength and the foundation of
our hope. And this is the final question - Shall a kingdom of [u]darkness[/u] prevail
against the kindom of [u]light[/u]? shall a kingdom of [u]shame[/u] prevail against the king-
dom of [u]glory[/u]? shall the kingdom of [u]hell[/u] prevail against the Kingdom of [u]heaven[/u]?
Shall the kingdom of [u]Satan[/u] prevail against the Kingdom of [u]God[/u]? No sure-
ly if truth and righteousness are anything more than a name. Not surely
if there is an all-wise and all-powerful Governor of the Universe. As
sure as He exists, so sure is it that he setting up a Kingdom which shall
[u]never[/u] be destroyed. He that "spared not his own Son but freely delivered him
up for us all" he that has sent his Holy Spirit to convince the worldof sin
of righteousness and of judgement will not be foiled in this determined purpose
He will overturn and overturn until the kingdoms of this world are become the
kingdoms of our Lord and His Christ" The time is hastening on when His angel clothed
with power, shall lay hold on the dragon that old serpent, which is the Devil and
Satan and bind him for a thousand years and set a seal upon him, that he
shall deceive the nations no more till the thousand years be fulfilled. Whether
this means a literal thousand or each day represents a year as in some other
prohpecies, when the thousand years are expired Satan shall be loosed for a season
and then cometh the End, the final resurrection, the dead small and great shall
stand before God, and be judged according to their works, the first heaven +
the first earth shall pass away, and then shall come forth a new heaven and
a new earth wherein [u]only[/u] righteousness shall dwell [u]forever[/u] and [u]forever more[/u].
Thus do we claim and [u]boldly[/u] claim that [u]they that be with us are more than
they that be with them[/u]-- The Captain of our Salvation, made perfect through suf-
fering, bears aloft a standard that shall never be be [--f--] borne down by any combination of foes,
that standard is a [u]cross[/u], despised, at first, and stained with blood, but the very blood
that stained it, by a wonderful transformation, made it [u]bright[/u] with undying glory[/u]
and gave it a name of [u]immortal renown[/u]. And whosoever shall [u]say[/u] or [u]think[/u]
that in following such leadership, and allied with such powers, our hopes are without foundation and
our efforts pointless, for him we will pray as the prophet Elisha prayed for his servant "[u]Lord
open his eyes that he may see[/u]" preached at Canton May 28th 1882 H V Noyes
（3
甚至会在相当大的程度上维持这些文件，他们会迅速
冲刺存在。但事实上，那些希望
破坏基督教通常认为掩盖他们的设计很好。所有这些都得到展示
人们内心的想法是基督教是真实的，
有用的和好的——拿一些其他的例子。我相信并且我认为是
远非唯一相信这是女王众所周知的基督教性格
英格兰，比其他任何事物都更能唤起世界对她的尊重，并约束她
她的臣民对她自己、她的利益和她的王位如此忠诚。愿她长久
生活，并在更多的回归岁月中接受活着的人民的感激之情
--- 我相信，而且我认为绝非一个人相信，当美国已故总统被未受祝福的双手击中时，最终通过了受祝福的
永恒世界的经历，来自数百万人的钦佩的温暖致敬
对数以百万计的人类来说，这与其说是对他能力的致敬，尽管他
能，与其说是对他的学术的致敬，尽管他是个学者，但不是
尽管他是政治家，但对他的政治家风度表示敬意，因为这是一种敬意
他诚实的基督徒生活。 ——我相信并假设我绝非一个人相信，你可以从基督教土地上带走几乎任何你喜欢的人，
熟悉克里斯蒂安·特鲁塞尔，如果你愿意，让他狂野鲁莽，让他
成为一个嘲笑罪恶的人，在他的同胞面前变成神圣的东西
被嘲笑——但把他从他的同胞面前带走，但仍然
在他的上帝面前 - 让他在广阔的海洋上独行
没有人的眼睛能看到他，让不确定的命运笼罩着他，
是狂风暴雨席卷而来，还是蓝天在头顶弯曲，寂静无声
星星照耀着他——我相信人会本能地呼求上帝
并且在他灵魂的最深处，他会感到无限地比
闭上眼睛，盲目地坠入上帝不经意的蓝色深处
复活，或审判日，是否有基督徒的希望，仰望
感受一位拥有无限力量和无限爱的神，他聚集了风
在他的拳头中，引导目光，上帝是他的朋友和他的一部分——
曾经。什么时候能找到在这种情况下的那个人
会祈祷“让我死去‘恶人’，让我最后的结局
像他的”？——毫无疑问是人类良知的无声见证
与我们同在——
(2d)
上帝所启示的真理的无声影响与我们同在
一本很棒的书是我们读过的这本古老的圣经，古老而又永远是新的，
以新鲜的兴趣阅读第三十、五十或第一百次
并且仍然在每次阅读时都会产生阅读更多内容的愿望；起初写在
语言早已消亡，却被翻译成几乎所有现存的语言
世界，在其自身中带有证据表明它是神圣的灵感。
我们怎么能解释这本书是分开写的
在一千五百年的时间里，由各行各业的人所著
国王、先知、诗人、牧羊人和渔夫应该拥有一个
连接计划贯穿整个。我不可能是作家们自己的一致行动，因为他们在相隔很远的国家写作，并写道
在彼此相距太远的时候。然而，这本书是一个单元。作为历史
世界的一切都围绕着它的历史，所以它的所有历史，它的预言，以及
它的教义围绕一个共同的国家，一门学科围绕一门
人。它们都以某种方式与生、生、死有关，
复活、升天、第二次显现和永恒的国度
我们的主和救主耶稣基督。这是贯穿这一切的主线
将它们结合在一起。它的历史和启示从
时间的开始到结束。它的预言和它的历史是一致的，而且所有
【注：页面折叠，一行被遮挡】和一张平面图
总而言之，就像手表的轮子一样装配在一起，保持世界的完美时间，是的，就人类而言，世界的完美时间
历史尚未证明，历史与圣经完全一致
预言。要否认这样一本书是由上帝默示而来的，需要一个
难以置信的轻信。你不妨举起手表说
这一切都是偶然的——在埃及发现了一千个轮子
几年前，另一个人制造的另一个在叙利亚被发现，一百
几年后，然后是另一个波斯语，另一个在印度，另一个在中国，
还有一个在日本，以此类推，最后这些轮子组装在一起，
完全意外的是，它们恰好适合并且会继续前进
彼此，以便准确测量秒数和分钟数和小时数
那天。你可以这么说，就像说没有神圣的灵感
指导圣经书卷的作者——现在这本古老的书，这本奇妙的书已经并且仍在发挥着一种安静而巨大的
在世界上的影响力。远远超出了隐藏的教训
发酵整个肿块。它被数以百万计的人悄悄阅读
种族。是千家万户中上好的家宝，
也许远比我们在基督教土地上意识到的，它指导着制定
和执法。它带来祝福，而且只有祝福
来了。它最美妙的事情之一就是它的生活方式
尽管有最恶毒、最顽固的企图摧毁它“的
老，他们试图把它从世界上消失。正如一位作家所说：“安提阿古没有留下任何手段
没有试图摧毁旧约的每一份副本，他的法令使其死亡
犹太人拥有或隐藏副本。狄奥得西亚和其他罗马皇帝也是如此
尊重整本圣经的手稿。然而，它不仅没有坚持下去，而且
不能证明连一句话都丢失了。”当第一版
新约圣经以英文印刷 [无法辨认] 伦敦主教下令
整版买了公开烧了，还冒出新的
生命从它的灰烬中得到了极大的繁衍。没有把它从世界上烧掉，更多
已经并且仍在疯狂努力使其名誉扫地
和怀疑。然而这本美妙的旧书仍然存在并继续它的安静
有福的方式，使人认罪，引导他们悔改和过上更好的生活，
在他们悲痛的时刻安慰他们，让垂死的床铺上光彩照人
天堂的希望。可以肯定地说，在这个世界的历史上，从来没有一个时期
有那么多圣经存在，就像今天存在的那样，从来没有
可以肯定地说，在这个世界历史上，当圣经被阅读和研究时
它今天被阅读和研究。对圣经的关注是其中之一
我们这个时代的重大事件----除此之外，我们还要进一步说，
不是根据看不见的，而是根据看得见的来判断，从人的角度来说，没有什么比这本《圣经》何时出版的时间正在迅速加快
在全世界流传。在印刷术发明之前，不可能快速复制副本。在爱德华一世到 1250 年，购买一份手稿需要一个临时工 15 年的收入
整本圣经的副本。现在，它们可以轻松而廉价地乘以百万。
这本书已被翻译成世界上几乎所有的语言，而且每年
它的发行量正在增加。自新约新修订版发行以来
不到一年，在英国和印度售出了 250 万册，
毫无疑问，在美国会有同样的数字，所以这项工作将
继续，直到世界拥有你的圣经。圣经已经成就了什么
当它被彻底传播时土地？我们不能忘记，
（4
生活在这些土地上的人的祖先是异教偶像崇拜者，就像现在的异教偶像崇拜者一样堕落。现在圣经做了什么？我们无法一一列举。但它至少做到了这一点。它扫除了一切拜偶像的痕迹
它使家庭关系变得神圣，使妇女从极度堕落的状态上升到尊贵、有用和幸福的地位；它有，非常棒
在法律的制定和执行中保证公正的程度；它已确保
在很大程度上遵守安息日，甚至是一天
只有身体休息才是人类的一大福音；它曾经是
在每个城市、城镇和小村庄建立教堂，在每个返回的一周里，可以公开宣讲它的祝福真理；这是一个很大的
影响已建立和保持运营学校的因素和
学院和大学——事实上，它一直是基础
建立了哪些基督教文明；除了这一切，它已经解除了
黑暗的面纱，将永恒的世界拒之门外，让闪耀的光辉
天梁照在地上。现在当我们说我们依靠
神话语的重生力量将异教国家从迷信和偶像崇拜中拯救出来，我们只是在陈述合理的信念，即
圣经已经完成，当它已经被阅读时，它注定要完成当它还有待阅读时——安静但
上帝启示的真理的无限影响与我们同在。
(3d)
无数看不见的天使与我们同在。
天使与上帝一起执行他的仁慈计划。
这些圣者众多。保罗说他们是无数的
希伯来书 12:22 却来到了锡安山和
永生的上帝，天上的耶路撒冷和无数的人
天使。”——他们很强大。他们在诗篇 103 篇中被称为
“实力超群”，在 2d 彼得的 2d 章节中被称为“大有力量”
顾名思义，这些天使是上帝的使者，“他们遵行他的诫命，听从他话语的声音”。他雇用他们来保护和
服事他在世界上的人民。我们在
旧约历史。围绕以利沙的火马和战车
被认为是，而且毫无疑问是正确的，有一群天使在场，因为
我们在圣经中发现像诗篇 68:17 那样连接在一起的战车和天使”
上帝的战车有两万，甚至有成千上万的天使”基督自己说
马太福音 18:10 “你们要小心，不可轻视这些小人中的任何一个；因为我告诉你们
在天上，他们的天使总能看到我天父的面容
天堂。”难道不是吗？”（正如圣保罗所说，来 1:15）“所有施助的精神都被派遣
为那些将要承受救恩的人服务？”——他们是
对人类的救赎非常感兴趣。他们来宣告基督的来临，欢快地唱着这首赞美之歌“荣耀归于神，至高无上”
大地平安，善待人”也见路加福音 15:10
你在上帝的天使面前为一个罪人感到高兴
悔改的人——他们被上帝使用来进行他的工作
在世界上。当律法在山上交给摩西时，他们在场
西奈山在诗篇 68:17 “主在他们中间”（刚才提到的天使）就像在西奈山
在圣地。司提反在使徒行传 7:53 中提到律法已被接受
“借着天使的性情”——一位天使使人知道基督已经
复活后，一位天使指示哥尼流派人去找彼得
宣讲自己和他的朋友变得熟悉并接受
福音。一位天使派菲利普去向埃塞俄比亚的太监传道，一位天使
打开监狱的门释放彼得，当拉撒路死后，他
被天使带到亚伯拉罕的怀里。我们都知道一个突出的部分
他们被代表指定参加书中提到的那些重大事件
启示录，他们被描述为在基督第二次降临时与他同在
太 8:38 “凡以我和我的话为耻的，在这
奸淫罪恶的世代，人子也必因他而羞愧
当他在他父的荣耀中与圣天使一起降临时”
出席最后的审判 马太福音 25:31 “人子来的时候
在他的荣耀中，以及所有与他同在的圣天使，然后他将坐在
祂荣耀的宝座，万国必聚集在祂面前”。我们
那么在王国的建立中说的话并没有错
地球上的天堂，看不见的天使大军与我们同在
(4)
看不见，但始终存在，全能和永恒的上帝与我们同在
我们可以像大卫对非利士巨人说的那样对晚上说：“我们来到
奉万军之耶和华的名，你所拥有的以色列万军之神
违抗”王国是他的，他带领自己的军队发生冲突，
最终的胜利。这里是我们真正的力量源泉和基础
我们的希望。这是最后一个问题——黑暗王国会盛行吗？
反对光明？羞辱的国度能胜过荣耀的国度吗？地狱王国会战胜天国吗？
撒旦的王国会战胜上帝的王国吗？如果真理和正义只不过是一个名字，那肯定是不行的。不一定
如果有一个全智全能的宇宙总督。作为
他确实存在，他建立一个王国
永远不会被摧毁。祂“不爱惜自己的儿子，而是白白地救了他”
为我们所有人”，他差遣他的圣灵来说服世界的罪恶
公义和审判不会在这个确定的目的中被挫败
他将倾覆又倾覆，直到这个世界的王国成为
我们的主和他的基督的国度”当他的天使穿上衣服时，时间正在加速
以力量抓住那条古老的蛇，即魔鬼和龙
撒但捆绑他一千年，在他身上盖上印记，
不再欺骗列国，直到一千年完成无论
这意味着一千或每一天代表一年，就像在其他一些
预言，当一千年结束时，撒旦将被释放一段时间
然后是末日，最后的复活，死去的大大小小的都将
站在上帝面前，按他们的行为受审判，第一层天和
第一个地球会过去，然后会出现一个新天和
一个新的地球，其中只有正义将永远存在，直到永远。
因此，我们是否声称并大胆声称与我们在一起的人不仅仅是
与他们同在的人——我们救恩的元帅，因受苦而变得完美，高高举起一个永远不会被任何敌人组合击倒的旗帜，
那个标准是一个十字架，起初被人鄙视，沾满了鲜血，但血
以一种奇妙的转变，玷污了它，使它闪耀着不朽的荣耀
并给它起了不朽的名声。谁会说或想到
在跟随这样的领导，并与这样的权力结盟时，我们的希望是没有根据和
我们的努力毫无意义，我们将为他祈祷，就像先知以利沙为他的仆人祈祷“主
1882 年 5 月 28 日在广州宣讲，H V Noyes
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Sermon
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
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Section of Sermon by H V Noyes, May 28, 1882
Subject
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Angels; Devil; Bible; Preaching; Christianity; God; Conversion; Idolatry
Description
An account of the resource
This paper begins in the middle of a sermon, but Henry appears to be arguing for the fact that Christianity is true, useful, and good. He also claims that God and Christianity are the true paths one turns to in times of strife. Henry goes onto discuss the miracle of the Bible and how it was written over years and distant lands but is united in its material and beliefs. This, he believes, is a testament to its power and continues by describing how it has spread across the world, converting "heathen idolaters." He concludes by writing about angels and the battle between Satan and Christ. He quotes portions of Psalms, Acts, Luke, Matthews, and Hebrews.
Creator
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Noyes, Henry Varnum
Source
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Loose, The College of Wooster, Special Collections, <a href="https://www.wooster.edu/academics/libraries/collections/collections/historical/noyes/" target="_blank" rel="noopener">Noyes Collection</a>
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Unpublished
Date
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1882-05-28
Contributor
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Council on Library and Information Resources Hidden Special Collections Grant
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<a href="https://rightsstatements.org/page/NoC-US/1.0/?language=en" target="_blank" rel="noopener">NO COPYRIGHT - UNITED STATES</a>
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PDF
Language
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eng (English)
Type
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Text
Identifier
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noyes_c_misc_955
Bible
Christianity
sermon
-
https://noyesletters.org/files/original/dcf057f96cbc7f98ae131698a6e58986.pdf
e1ced784a03e19f629d7ab4e5205ed1c
Dublin Core
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Title
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Sermons by Henry Varnum Noyes
Description
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These are partial sermons written by Henry Varnum Noyes. The vast majority of them appear to have been preached in Canton (Guangzhou), China.
Creator
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Noyes, Henry Varnum
Source
A related resource from which the described resource is derived
The College of Wooster, Special Collections, <a href="https://www.wooster.edu/academics/libraries/collections/collections/historical/noyes/" target="_blank" rel="noopener">Noyes Collection</a>
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Unpublished
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Council on Library and Information Resources Hidden Special Collections Grant
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<a href="https://rightsstatements.org/page/NoC-US/1.0/?language=en" target="_blank" rel="noopener">NO COPYRIGHT - UNITED STATES</a>
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PDF
Language
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eng (English)
Type
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Text
Date
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1881-1882
Subject
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Sermons; Preaching; Missionaries; Clergy; Presbyterian Church; Christianity; Bible
Text
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Text
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9
Thanksgivings the comforted mother folds her
little one to her bosom and then down deep in
her memory writes the name of him who has
[u]saved[/u] her child. [u]Will she ever forget him[/u]?
A good many years ago a steamer
was crossing lake Erie with a large number of
passengers on board. She took fire, in the
night, and that fire could not be put out.
All the passengers gathered near the bow for the
fire was [?apt?], and so was the wheel house too
Women & children were shrieking in terror. Stron
men, who seldom prayed, on bended knees were
asking God for help. It was perfectly evident
to any one, that the only hope for the large
majority of those passengers was to [u]run
the ship ashore[/u]. But the fire was fast [?guiding?]
the wheel house and it was just as evident
that if the ship was to be run ashore [u]one
man must burn to death at the wheel[/u].
Could a man willing to do this be found?
On board was a noble christian [illegible] named
[u]John Maynard[/u]. He came forward and said
to the Captain "Its a [u]hard[/u] death to die but it
won"t last [u]very[/u] long, and my hopes for the
next world are bright. It is better that [u]one[/u]
should die than [u]many[/u]. [u]Run her ashore
Captain and I'll stand by the wheel."
"[u]Its hard[/u] to see you do it John," said
the captain, "but God bless you, [u]God
reward you[/u] for [u]we never can[/u]."
And then John walked behind that
linE of fire climbed up the steps and
laid his hands on the wheel. And now
the bow of the burning ship turns toward the
shore and steady and true she leaps over
the waves. Miles of deep water still lie
10 between her and the shore but on on
and still on she ploughs her rapid way
The minutes seem like ages. The passengers
are anxiously peering forward to see if they
can catch some glimpse of land. Every
minute is adding to their hopes. But
ever and [illegible] one and another
turns to cast a look of [u]helpless pity[/u]
to the poor man who is [u]standing by the
wheel[/u]. The hot smoke is blinding
him, his hair is singed, he is writhing
in pain, his hands are burning fast
to that hot iron wheel and yet [u]he
holds it steady + true[/u], and the ship still
keeps her course [u]straight for the shore[/u]. But
the flames are climbing higher + higher and
at last they hide [?him?] from sight.
Once more the Captain's voice is heard
"[u]Can you hold on three minutes longer[/u]
John? [u]If you can we are safe[/u]".
Once more down through the smoke and
the fire comes that clear manly voice
"[u]Aye Aye Sir. Put on all the steam
that you can Captain and God
help me I'll her through yet[/u]".
And he did [u]take her through[/u], until her
bow leaped high on the sand, and all
on board [u]but himself[/u] were [u]saved[/u].
The same shock that bedded the ship in
the sands, shook down the charred and
tottering wheel house, and it fell a
mass of fire and burning timbers
and [u]John Maynard[/u] went down into that
pit of fire and was seen and heard no more
11
What would not thou passengers have given
to reward him had it been in their power?
Do you suppose they [u]could ever forget
that[/u] Saviour.
But you + I my friends have a
Saviour who has done infinitely more for
us than this noble man did for those
passengers. In respect to physical pain
he has suffered a far more lingering and,
I suppose, a far more painful death. An
you and I cannot penetrate or understand the
mystery of that deep agony of soul that make him
sweat as it were great drops of blood falling
down on the ground. And all this to save us
from the burning dEsolation of sin, and the
eternal pain which is brings. "Greater love
hath, no man ^[?than?] [?this?] that a man lay down
his life for his friends". "But God com-
mandeth his love toward us in that while we
were yet sinners Christ died for us." It is
not strange then that thise who "convers-
ation is in heaven" rejouice in the [illegible]
of sometimes seeing their Saviour as he is, of
seeing him come again, not as before, in
[?humiliation?], in suffering and in shame,
but in clouds of heavenly glory, with throngs
of attending angels, to gather his ransomed
ones from the four corners of the earth, and
take them home to dwell with him forever in the
Kingdom of God.
These are some of the [u]facts[/u] Either
stated or suggested by the text. [u]What influence
should such facts have upon our lives[/u]?
A citizen in any government has
duties to perform as well as privileges to
enjoy. The government which protects him ex-
pects him to [u]obey its laws[/u]. In fact the protec-
tion is, in great measure conditions on
12
such obedience. So those, whose citizenship is
in heaven, are expected to live as becometh
the citizens of such a kingdom: and
this not alone as a principle of duty but from
feelings of abounding gratitude and love
"Ye are bought with a price therefore
glorify God in your body, and in your
spirit which are God's." Christ says to
his disciples "If ye [u]keep my commandments[/u]
ye shall abide in my love" Keeping God's
commandments involves two things viz the
putting away of sin, and the faithful perform-
ance of duty. Paul urges both in the verses
which follow the text in the Epostle to the
Philippians and in a very similar passage
in the Epistle to the Colossians. (See Col 3- chapter)
"Set your affections on things above, not on things
on the earth. When Christ who is our life shall ap-
pear, then shall ye also appear with him in
glory. Mistify [u]therefore[/u] your members which
are upon the Earth: fornication, uncleanness,
[?inordinate?] affection, evil concupiscence which
is idolatry. For which things sake the wrath
of God cometh on the children of disobedience;
But now ye also put off all these, anger,
wrath, malice, blasphemy, filthy communication
out of your mouth. Lie not one to another
seeing that ye have put off the old man
with his deeds, and have put on the new
man, which is [?renewed?] in knowledge after
the image of him that created him. Put
on therefore, as the elect of God, holy and
beloved, bowels of mercies, kindness, [?humbleness?]
of mind, meekness, long suffering: Forbearing
are another, if any man have a quarrel
against any: even as Christ forgave you, so
13
also do ye. And above all these things
put on charity, which is the lord of
perfectness".
The [u]text[/u] + the passage connected
with it is also followed by a [u]therefore[/u],
and this therefore is followed by some
practical exhortations. These exhortations
are as follows "So stand fast in the
Lord my dearly beloved. Rejoice in
the Lord always: and again I say Rejoice.
Let your moderation be known unto all [?these?]
The Lord is at hand. Be careful for nothing: but
in everything by prayer and supplication
with thanksgiving let your requestsbe
made known unto God. And the peace of
God which passeth understanding, shall
keep your hearts and minds through
Christ Jesus. Finally brethren, whatsoever
things are true, whatsoever things are
honest, whatsoever things are just, what-
soever things are pure, whatsoever things
are lovely, whatsoever things are of good
report. if there be any virtue, and if there
be any praise think on these things. Those
things which ye have both learned, and
received, and heard, and seen me [u]do[/u]:
and the God of peace shall be with you.
But in the second place a
good citizen not only [u]obeys the laws[/u]
of his country, but is also very jealous
of her honor, and always ready to do
anything that he can to promote her
welfare. God has so constituted us
that next, in the human heart, to
the ties of kindred and home are the
ties that bind one to his native land
14
So strong indeed is this patriotic feeling
in [--the--] most citizens of civilized countries
at least, that they feel an insult offered
to their country almost as [--though--] [?an?]
personal insult offered to themselves. And
so it is with him whose "citizenship is
in heaven." All his sympathies are with
his [u]government[/u]. He is very jealous of the
honor of his king: he is sensitive to any
insult offered to him, and is anxious
to do anything in his power for the
establishment of his kingdom against all
opposers. Always and everywhere the
earnest christian is ready, as it is some-
times tensely expressed, to [u]stand up for
Jesus[/u]". He is not [u]ashamed[/u] of the
gospel of Christ for he knows that "it
is the power of God unto salvation to
every one that believeth". And he knows
too that every one thus saved is one more
brought in from the ranks of the enemy
to swear allegiance to his king. And
hence it is his constant care, by his
speech, by his acts, by the wealth that
God may have given him, by his whole
manner of life to bring others also into
the kingdom, so to live that others seeing
his good works may glorify his Father in
heaven. And he ponders with never
failing delight those ancient prophecies
which reveal to him that the kingdoms
of this world shall at last become the
kingdoms of our Lord + of his Christ.
Finally if our conversation
our [u]citizenship[/u] is in heaven, our minds
15
will be set on heavenly [--things--] rather
than earthly things. Our treasures are in heaven
many of our friends, who have gone before, are
already in heaven; our own eternal home is to
be in heaven, [u]and our hearts will be there
also[/u]." For when your treasure is there will
your heart be also." But that which more
than all else will draw us towards heaven
as true as the magnest is drawn to the
pole, is the thought that we have a Saviour
there, a Saviour whom we are longing to
see a Saviour whom we are [u]expecting[/u] to
see - "From whence we look for a Saviour
the Lord Jesus Christ." The practical effect
of such an expectation will be to lead
us to endeavor to be prepared to rejoice
in that coming whenever it shall take
place. We know that it will be sudden
and that no man knows its time.
Matt 24:26 "But of that day and hour
knoweth no man, no not the angels of
heaven but my Father only". (1st Rev 3:10)
"But the day of the Lord will come as a
thief in the night: in the which the heavens
shall pass away with a great noise, and
the elements shall meet with fervent heat?
Nevertheless we
16
According to his promise, look for new
heavens and a new earth, wherein dwelleth
righteousness. Wherefore beloved, seeing that ye
look for such things be diligent that ye
may be found of him in peace, without
spot and blameless." [u]So found[/u], we shall
rejoice to meet our Saviour whenever he
comes whether at death or at the final
consummation of all things. We shall each
one be able to adopt for ourselves the language
of the beautiful hymn, written by that sweet
singer in Israel, P.P Bliss; of all the more
tender interest to us, when we know that
it was written only a short time before
its Author, in the blinding snow-storm of
a bleak winter night, went down in the
train so fearfully wrecked, and burned
three years ago, at Ashtabulabridge, and
was never seen again. In the darkness
of that Winter storm his Saviour met him
and took him home. We too would join
in his song of trust.
"I know not the [u]hour[/u], when my Lord will come
To take me away to His own dear home
"But I know that His presence will lighten the gloom
"And that will be [u]glory[/u] for me
"I know not the song that the angels sing
"I know not the sound of the harp's glad ring
"But I know there'll be mention of [u]Jesus[/u] our [u]king[/u]
"And that will be music for me
"I know not the form of my mansion fair
"I know not the name that I then shall bear
"But I know that my [u]Saviour[/u] will [u]welcome me there[/u]
"And that will be [u]heaven[/u] for me
Preached at
Canton Jan 11th 1880 HV Noyes
Original Format
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Sermon
Dublin Core
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Title
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Section of Sermon by HV Noyes, January 11, 1880
Subject
The topic of the resource
Steamboats; Erie, Lake; Fire; Sacrifice; Christianity; Death; Sermons; Jesus Christ--Crucifixion--Sermons; God; Heaven; Bible
Description
An account of the resource
This is a section of a sermon written and preached by Henry. It is unique physically because it is written on paper much the same way the Noyes' family writes letters, whereas Henry's other sermons are written on large swathes of paper. The section begins by talking about John Maynard, the helmsman of the steamboat Erie who is heralded as dying a heroic death. Henry uses the death of Maynard as a comparison to the ultimate savior, Jesus Christ, and the sacrifice he made for humankind. He concludes by discussing how Christians must always be ready to glorify God, particularly when considering citizenship in heaven. He quotes passages from the Bible, including Matt 24:26 and 1st Revelations 3:10.
Creator
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Noyes, Henry Varnum
Source
A related resource from which the described resource is derived
Loose, The College of Wooster, Special Collections, <a href="https://www.wooster.edu/academics/libraries/collections/collections/historical/noyes/" target="_blank" rel="noopener">Noyes Collection</a>
Publisher
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Unpublished
Date
A point or period of time associated with an event in the lifecycle of the resource
1880-01-11
Contributor
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Council on Library and Information Resources Hidden Special Collections Grant
Rights
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<a href="https://rightsstatements.org/page/NoC-US/1.0/?language=en" target="_blank" rel="noopener">NO COPYRIGHT - UNITED STATES</a>
Format
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PDF
Language
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eng (English)
Type
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Text
Identifier
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noyes_c_misc_952
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
<a href="https://www.geonames.org/5153380/lake-erie.html" target="_blank" rel="noopener">Lake Erie</a>
Erie (Steamboat) fire, 1841
accident
boats
Christianity
fires
sermon
-
https://noyesletters.org/files/original/d1db9abe52bfc00b209dee83a9ed103c.pdf
20368de355917e110b8f43671c31f2e7
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
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Sermons by Henry Varnum Noyes
Description
An account of the resource
These are partial sermons written by Henry Varnum Noyes. The vast majority of them appear to have been preached in Canton (Guangzhou), China.
Creator
An entity primarily responsible for making the resource
Noyes, Henry Varnum
Source
A related resource from which the described resource is derived
The College of Wooster, Special Collections, <a href="https://www.wooster.edu/academics/libraries/collections/collections/historical/noyes/" target="_blank" rel="noopener">Noyes Collection</a>
Publisher
An entity responsible for making the resource available
Unpublished
Contributor
An entity responsible for making contributions to the resource
Council on Library and Information Resources Hidden Special Collections Grant
Rights
Information about rights held in and over the resource
<a href="https://rightsstatements.org/page/NoC-US/1.0/?language=en" target="_blank" rel="noopener">NO COPYRIGHT - UNITED STATES</a>
Format
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PDF
Language
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eng (English)
Type
The nature or genre of the resource
Text
Date
A point or period of time associated with an event in the lifecycle of the resource
1881-1882
Subject
The topic of the resource
Sermons; Preaching; Missionaries; Clergy; Presbyterian Church; Christianity; Bible
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Text
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Ezra 7:10 (1
[u]For Ezra prepared his heart to seek the law of the Lord and to do it and to teach [?to?]
Israel statutes and judgements[/u]
Such is the short, simple, but very comprehension and very im-
pressive description of the character and work of [u]Ezra[/u] that pre-eminently distinguished Old Testament
divine. "He set his heart to search the law of Jehovah, and to keep it, and to teach in Israel
statutes and judgements---. Ezra has sometimes been styled a [u]second[/u] Moses. He was the
second founder of the Jewish common wealth. He stood at the head of what may not
improperly be called the second period of the Old Dispensation. This period, of about five hun-
dred years, was separated from the first period - the thousand years bEfore - by the long
and bitter captivity of seventy years in Babylon. That captivity had overtaken the Jews on
account of their repeated sins and especially the sin of idolatry. bitter long discipline and
sincere repentance they are allowed at last to go back to the land of their fathers. But Judah
[u]after[/u] the captivity was in, some respects, widely different from Judah [u]before[/u] the captivity.
As a political power the glory of the kingdom of the house of David had departed forever. The
people came back to rebuild their ruined temple, and then [illegible] again the city's broken
down walls under the auspices of [u]Gentile[/u] Kings who thus became for the time, [illegible]
fathers "to the church. Henceforward they remained the [?prey?] of foreign [?rulers?] and
of internal [?contending?] factions, until at last the Roman legion, like an [?overwhelming?]
avalanche, crushed out the last remains of the nation's life and made it sa-
cred city the tomb of more than 1000,000 of its [?stirred?] and slaughtered
people. But we wish to refer particularly to the changes which took place in
the [u]religious[/u] life and worship of the people. These were great and important
(1st) The nation never relapsed, as so often before, into idolatry. The captivity had ac-
complished this good result. Jewish worship was forever after the worship of the
one living and true God. (2d) Miracles and prophecy ceased the oracles [?were?]
dumb. No prophet raised his voice in Israel from the time when [illegible] closed
testimony with a promise, until that, prophet whom he promised should come was
heard "crying in the wilderness. Prepare ye the way of the Lord make his paths straight"
(3d) Their worship became a more spiritual service. A long stop was taken towards
that worship, not dependent on time or place, which the Saviour described when
he said to the Samaritan woman "The hour cometh when we shall neither
in this mountain not yet at Jerusalem worship the Father. The hour
cometh when the true worshippers shall worship the Father in Spirit and
in truth." Some [u]visible objects[/u] of the old temple worship to which doubtless great
importance had been attached were removed. The [u]sacred tfire[/u], first kindle from [--illegible--]
heaven and then kept constantly burning on the old altar, for a thousand years
was never kinded again. The [u]Urim and the Themmim[/u], by means of which,
in times of perplexity, Gods will had been so often revealed was present no longer
The [u]Shekinah[/u] that visible wonderful glory of Jehovah's presence which the high
priest had so often seen within the holy of holies appeared no more. The [u]mercy [?seat?][/u] was
gone. The [u]ark of the covenant, with all that it contained[/u] = the original copy of the book
of the law written by Moses, the blooming rod of Aaron, the golden pot of manna and above
all those two stone tables written on both sides by the finger of God -- All these
things had been taken away never to be replaced. It was as though God was
bringing his people [u][?nearer?][/u] to [u]himself[/u] was teaching them without the intervention of
[u]visible objects[/u] to lift their thoughts and prayers [u]direct[/u] to the unseen but always
present Jehovah --- In the same line of this development was the
general establishment of the [u]Synagogue worship[/u] the beginning, the [?germ?], the
pattern, the foundation of that public worship which is held in al Chris-
tian lands to day. This arose not un-naturally out of the captivity. Cut off
from the observance of their great religious festivals and from the grandeur
of the temple service, [?there?] were still multitudes of doubt. Jews whose
hearts turned with [?unutterable?] longing to Zion and to God. And they doubt
less sometimes met together in little companies to talk of those things that [?long?]
nearest to their hearts. "By the rivers of Babylon there we sat down, yea
we wept when we remembered Zion." On such occasions, it is hardly possi-
ble, but that they would, sometimes at least, read from those copies of the [?law?]
that they still had among them, and lift up their hearts together in prayer to Him
who alone was able to deliver them. This they became prepared for that simple
form of service, which was established after their return to their own land, when
in all the cities and villaged, [?unpretending?] buildings were erected, where on
each returning Sabbath Jewish worshippers met to often prayers, to hear Moses
and the prophets read, and to receive instruction from the lips of those ap-
pointed to teach, and also from others who might be moved to give either
instruction or exhortation --
Another, and the last blessing wish I shall mention: as
following the captivity was that the Jews had what they never had upon a [u]standard [?version?][/u]
of the Bible, for general circulation and especially for the public worship of the
synagogues. It is true that the looks of [Note: page folded rendering most of it illegible] [illegible] had [illegible] [?existence?] and to those
had been added the writings of David and Solomon and words of the prophets, but these
writings had not yet been collected and arranged as a sacred canon, and there
is no evidence that they had been in general circulation. We know from what is [?recorded?]
in the 22d chapter of 2d Kings that a short time before the captivity they must have
[--been in general circulation, and especially for the public worship of the synagogues,
It is true that the--] been very scarce, for it is then stated that Hilkiah the high priest
in repairing the temple found the book of the law and that he and the King - that
good King Josiah who did that which was right in the sight of the Lord and walked in
all the way of David his father - were both surprised and greatly alarmed for [?Shappar]
the Scribe read the book before the King who [illegible] his clothes and said "Go ye Engine
of the Lord for me, and for the peoples and for all Judah concerning the words of this
book that is found: for great is the wrath of the Lord that is kindled
against us, because our fathers have not hearkened into the words of this book
(2
to do according unto all that which is written concerning us. One of the important
Events which followed close upon the captivity was the establishment of this canon
of the Old Testament Scriptures and their general circulation.
I have mentioned then great changes which took place
in the Jewish religious life and worship because they are so closely connected with,
are in [?fast?] [illegible] of the ministry of Ezra. He was God's chosen instrument to
collate [?resin?], arrange and give to the people a [u]Standard Bible[/u] - the Law, the
Prophets and the Psalms. The public reading of these Sacred Scriptures made nec-
essary the building of Synagogues and the constant Sabbath worship in the
Synagogues was, no doubt, what kept alive in the hearts of the people a undying
hatred to idolatrous worship to which they had been in [?farmers?] ages so prone.
Thus did Ezra's influence prolong itself through the following ages even until
now and will continue to be felt as long as the Bible is anywhere read; as
long as the public worship of Jehovah is anywhere [illegible].
This rich Enduring influence of Ezra's ministry will justify us
in holding him up as a patter for God's ministers in every age. And in doing
this we need only to point to thou these characteristics mentioned in the text
which, when they exist, will always give commanding influence
I
He was an indefatigable student of the Bible. "He set his heart
to search the law of Jehovah".---
We discover that this was his character from incidental remarks
and the titles given him as well as from direct statement. He is called "a
ready scribe in the law of Moses". By a "scribe" was meant among the Jews a person
skilled in the Law, a teach, an interpreter, an expounder. Ezra was not only a [u]scribe[/u]
but a [u]ready[/u] scribe, one who by long and careful study had the Scriptures so at command
that he was always ready to expound them with profit to the [?hearer?]. He is also called
[u]the scribe[/u] as being the well known expounder of the Law. Even in the Persian
court this was his reputation. The king Artaxerxes in authorizing him to go
up to Jerusalem, for the purpose of Establishing the Jewish commonwealth, which
since the first company went up more than 80 years before had been much of the
time in a very unsettled state, gave him his commission under this remarkable
title. "The Scribe of the law of the God of Heaven". And it is recorder that the commission
was given unto Ezra the priest the scribe, even a scribe of the [?words?] of the commandments
of the Lord and of his statutes to Israel. We know the purpose of his own heart as he
entered upon the duties of this commission from the text which is his own de-
claration "For Ezra had prepared his heart to seek the law of the Lord, and to do it,
and to teach in Israel statutes and judgements." His purpose was recisely
like that of the Apostle Paul when he said "This one thing I do" or when he
said "For I determined not to know anything among you save Jesus Christ
and him crucified ---- no minister can make a mistake in
copying the example of Ezra, in this respect - setting the law of God always
before him - considering himself as [?placed?] in the high office which he holds
not for the purpose of promulgating any peculiar news of his [?own?], not for the
purpose of entertaining his congregations, not for the purpose of giving [u]instruc-
tion[/u] even, in regard to what is outside of his one great object and
duty of earnestly + faithfully declaring the whole [illegible] of God. ---- [u]Gods law[/u]
will therefore his study - his [u]unwritten law[/u] as far as possible, revealed in the
depths of every man's heart, revealed in the mighty works of God, that uni-
verse which his hands have made, and those constant operations of nature
when the majesty of his [?givings?] are continually seen and the thunder of his
power are heard. But his special study will be Gods [u]written[/u] law, rightly [?supposing?]
in giving a written revelation to man [?is?] made [illegible] that which is [u]most[/u]
important and necessary for him to know. And the more he studies the Sacred
word the more he desires to study it. He finds its doctrines the very food and
life of his own soul. He sees also how its revelations of possible forgivveness
end of infinite sympathy and love meet the deepest felt wants of a suffer-
ing humanity that is still groaning in pain and crying out for deliverance,
The more he [illegible] its records of ancient history, its sublime pioetry, its already
fulfilled, and yet to be fulfilled prophecies, its watchless parables, its solemn warn-
ings and its glorious promises, the deeper bEcomes his conviction that no other
book can be compared to this. It is to him the Book of Books - his companion
in solitude, his comfort in sorrow, his relief in pain, his guide in perplexity, his
hoarded treasure of all wisdom and knowledge. In the language of
a writer who was himself a profound student and expounder of the Bible
and who has already gone to realize the fulfillment of its blessed promises
"I would offer a plea for the Bible as a Book of universal knowledge:
a book of prose and poetry - of history and biography - of travels and epistles - of
law and gospel - of philosophy and proverbs and parables and psalms - of
natural history and natural philosophy, and political economoy, and [?jurisprudence?]
and mental and moral science - a Book not only for the Sabbath but for the [?week?] -
not only for the soul but for the body - not only for eternity but for time - not only for the
closet but for the common walks of life. I would present it as a hand book for all
our need - such as might have been expected from its Divine Author - where the
very [illegible] are replete with profoundest truth, in all its departments - a Book not
only for perusal but for study - when like gold, this truth must often be dug for, as
in the mines, or at least must be separated and sifted as it glistens at your
feet, showing itself and proving its Divine nature by the lustre with which its
particles gleam out among all other elements. All along its stream of history
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Sermon
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Section of Sermon by Henry
Subject
The topic of the resource
Bible; Scribes; Jews; Sermons; Christianity
Description
An account of the resource
This is the first two pages of a sermon written by Henry. It focuses on Ezra 7:10. He writes about how the Jewish religious life and worship were transformed by the ministry of Ezra. He mentions many Biblical figures, including Apostle Paul, David, and Judah. He concludes by emphasizing the importance of the Bible in all aspects of life.
Creator
An entity primarily responsible for making the resource
Noyes, Henry Varnum
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Loose, The College of Wooster, Special Collections, <a href="https://www.wooster.edu/academics/libraries/collections/collections/historical/noyes/" target="_blank" rel="noopener">Noyes Collection</a>
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n.d.
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noyes_c_misc_952
Bible
sermon
temples
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https://noyesletters.org/files/original/9d135d17e16eef4663762e277e77bbe9.pdf
868deb49e25a1719b3cbd77f606a25d9
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Sermons by Henry Varnum Noyes
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These are partial sermons written by Henry Varnum Noyes. The vast majority of them appear to have been preached in Canton (Guangzhou), China.
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Noyes, Henry Varnum
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The College of Wooster, Special Collections, <a href="https://www.wooster.edu/academics/libraries/collections/collections/historical/noyes/" target="_blank" rel="noopener">Noyes Collection</a>
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Unpublished
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Council on Library and Information Resources Hidden Special Collections Grant
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<a href="https://rightsstatements.org/page/NoC-US/1.0/?language=en" target="_blank" rel="noopener">NO COPYRIGHT - UNITED STATES</a>
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1881-1882
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Sermons; Preaching; Missionaries; Clergy; Presbyterian Church; Christianity; Bible
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Deut 34: 6
"And he buried him in a valley in the land of Moab
[illegible] against Beth-peor; but no man knoweth of his [?sepluchre?] unto
this day" Your attention is invited especially to the first clause
of the verse "[u]He buried him[/u]" bearing in mind that "He" refers
to God and "him" to Moses [u]God buried Moses[/u]
What a strange funeral! What a wonderful burial! If
there were any attendants then they [?men?], not [u]men[/u] but ministering
angels, and whatever burial service then may have been [illegible] performed
as we are here told by God himself. With our infinite father's love
and in arms of everlasting strength, he [?took?] his aged faithful
servant and laid him, like a tired child, to rest [u]and the
End was peace[/u]. We are reminded of that beautiful sentence
with which [?Bickersteth?] commences his "Yesterday to day + forever"
"The last day of my Earthly pilgrimage was closing and the End
has peace"". So it was with Moses. The varied experiences of his
long life were finished, his Earthly pilgrimage has was Ended [u]and
the end was peace[/u]. And it was written of him, what has
never been [?written?] of any other one of all those [--myriads--] uncounted
myriads who in the world's long history have lived and died. it
was written
[u]God buried him[/u]?
[u]Why did God bury Moses[/u]?
We ought not to pry too curiously into matters which God has not seen
fit to reveal but I think we [u?stay?] without presumption suggest that in burying
Moses God [u]intended[/u] to and [u]did[/u] manifest his special love for him, such is the
Savior love to the beloved disciple John. The tender burial of the dead is a token of
[?Esteem?] and love that is usually preserved for nearest kindred and dearest friends. So
in the present case, Gods burial of Moses was only a continuation of the love that [?he?]
had [illegible] him during life. He saved him from death when an infant watched
over him as he grew up, gave him special opportunities of preparation for the
[illegible] terms of intimacy with him than with any other of even his chosen people
He talked, as the Scriptures express it, face to face with him as a man talketh with him
friend and then continually for forty years. It is represented as a wonderful thing
that the children of Israel were [u]once[/u] permitted to hear God's voice from the [illegible]
[illegible] of Sinai (Deut 9: 32 & 33) "For ask now of the days that are past, which
now before thee, since the day that God created man upon the Earth, and [?ask?]
from the one side of heaven unto the other whether there hath been any such
thing as [?this?] great [illegible] ism or hath been heard like it? Did ever people hear
the voice of God speaking out of the midst of the fire, as [illegible] hast heard and [?live?]?
And yet these people worshipped [u]afar off[/u]. They were not permitted to touch the
mount or even come near it, for it has ordained that "Moses [u]alone[/u] shall
come near the Lord." He alone could [illegible] the mount, could come into
the very secret place of thunder, into the very presence of the Almighty-- God
And so it was to the End of his life. "And then arose not a prophet since
in Israel [?like?] unto Moses whom the Lord knew face to face (Deut 34:10). When
[?sought?] a close intimacy existed during life, it is no great [?reorder?[ that when Moses
died "[u]God buried him[/u]."
There may also have been a special reason why God
wished [--illegible--] at this time to give a new token of his loved to his aged [illegible]
[?age?] he climbed that lofty peak of Moat's mountain to me the land of Canaan + die.
I have no doubt that his soul was at [u]peace[/u], for he had learned too well the lesson
of resignation to God's will to let his heart chafe itself by fighting against that will
Thoughts of coming rest, and heavenly glory were no doubt pleasant to him, but I
have thought that some sadness must have mingled with his joy. It was as
[Note: fold in the page, rendering most of the line illegible]
[illegible] that he was [illegible] out from [?leading?] the children
of Israel into the Land of Canaan. Until [?those?] years Earlier he had fully expected to
[illegible] their waywardness, his affection for his people was like that
of a father for his children. Those whom he [illegible] [?led?], had in fact grown up, [?under?]
his eye, for all who left the land of Egypt as grown [illegible] men and women had
died in the [?wilderness?]. He was [illegible] capable of being their leader still
for though he was one hundred and twenty years of age, "his age was not
yet him nor his natural force abated." It must have seemed to him
that [illegible] be [illegible] appropriate [illegible] he should be with those whom he
[?has?] led through all the perils of the wilderness, when they took possession
of the promised land and assist them in their settlement then. And to [?them?]
[illegible] most inopportune time for their good leader to
is taken from them [illegible] they most needed his help to capture those walled
cities of Canaan and encounter those giant sons of Anak. That Moses [?keenly?]
felt this disappointment appears from his own [illegible] recorded in the third chapter
of Deuteronomy (see Deut 3: 23-27) "And I [?besought?] the Lord at that time saying O Lord
God thou hast begun to shew thy servant thy greatness, and thy mighty hand;-- I
[Note: fold in the page, rendering most of the line illegible] wroth with me for your sakes, and
would not hear me: and the Lord said unto me, Let it suffice thee; speak no
more unto me of this matter. Get thee up into the top of Pisgah, and lift up thine
[u]Eyes[/u] westward, and Northward and Southward and Eastward, and behold it with
thine eyes for [u]thou shalt not go over this Jordan"[/u]
2
It did not take away anything from the bitterness of this disappointment to know
that it was the result of his own sin. It is all stated in the 20th Chapter of Numbers
(Num 20:2-5, 7-12). And there was no water for the congregation, and they gathered
themselves together against Moses and against Aaron. And the people chided with
Moses and spoke saying Would God that we had died when our brethren died
before the Lord And why have ye brought up the congregation of the Lord into
this wilderness, that he and our cattle should die then And wherefore have
ye made us to come up out of Egypt, to bring us in unto this evil place?
it is not place of [?seed?], or of pigs, or of vines, or of pomegranates, [u]neither is
there any water to drink[/u]."
"And the Lord spoke unto Moses saying, take the [?rod?]
and gather [?thou?] the assembly together, thou and Aaron thy [?brother?] and speak ye
unto the rock before their eyes and it shall give forth its water, and thou shall
bring forth to them water out of the rock. And Moses and Aaron gathered the congregation
together before the rock and he said unto them Hear now ye rebels: must we
fetch you water out of this rock And Moses lifted up his hand and with his rod
he [illegible] the rock [?there?]: And the water came out abundantly, and the con-
gregation drank, and their beasts also.
"And the Lord spoke unto Moses and Aaron Because ye
believed me not to sanctify, me in the eyes of the children of Israel,
[u]therefore ye shall not bring this congregation into the land which I have
given them[u]" Aaron did a few months after on Mount Hor and was buried there
And now God said to Moses (Deut 21: 49-52) "Get thee up into this mountain
Abarim unto Mount Nebo, which is in the land of Moab that is over against Jericho:
and behold the land of Canaan, which I give unto the children of Israel for a [?possession?]
-- and die in the [?mount?] whither thou givest up and be gathered unto thy people, as
Aaron thy brother died ^[illegible ?Mount Hor?] and was gathered unto his people yet thou shall see the land
before thee; but thou shalt not go thither unto the land which I give unto the children
of Israel" Was there any thought in Moses' head that his lot was a hard one?- that
[?to?] trespass had [u]much[/u] to excuse it in the fierce chiding of the people who had been a
stiff-necked and rebellious race, and who had on more than one occasion taken
up stones to stone him but with whom for forty years he had borne with such ex-
emplary patience that it was truly written of him "Now the man Moses was very
much above all the men which were upon the face of the earth (Num 12:3)
If he had such thoughts, which would seem natural enough, he did not make them
known. There is something wonderfully beautiful, nay sublime in the calm obedience
with which this aged saint submitted [?to?] God's decree--laid his hands
upon Joshua and committed his office to him--gathered his people together
on one of the plains of Moab--rehearsed God's dealings with them from the time
they came out of Egypt-- re-stated the code of [?Canon?] that he had given them--
gave such instructions as might benefit them in their future course - concluded
with a prophetic parting blessings upon Each separate tribe-- and then went up from the
plains of Moab to the top of Pisgah, over against Jericho, to [illegible] the promised land and
die-- "Gods ways are not our ways nor his thoughts our thoughts. As the heavens are higher
than the earth so are his ways higher than our ways and his thoughts than our thoughts."
[u]Whatever we may think[/u], it seemed good to him to allow, that in the Mosaic dispen-
sation, which was essentially an educating dispensation of law the great leader
of the priesthood and the great leader of the government should both [?by then our?] fault for-
just an entrance into the land of Canaan. May it not have been designed as a
striking lesson to the children of Israel that "by the deeds of the law shall no flesh be
justified on his sight--that even their very best men, their noblest leaders could
not endure the test? But [?whether?] the design is was accomplished when, in the
sight of all Israel, Moses went up on Mount Nebo to die. May not God then have [?aided?]
while in the interests of his moral government, displaying his justice to show
also in just as impressive a manner, that this did not blot out his [?money?] and his
love? that [u]his personal love to Moses was just as true and strong as ever[/u]?
Maybe not have wished to illustrate that truth so often revealed in Scripture
which is thus stated by the Apostle Paul (Rom 5:20) Moreover the law [?entered?]
that the offence might abouund but where sin abounded [u]grace dud much
more abound[/u]" I love to thin, [u]what I believe is true[/u] that God, on that [illegible]
mountain top Moab Moses with such a manifestation of infinite love as took
the last drop of bitterness from his [?cup?] of disappointment, and crowned his
dying hour with joy unspeakable and full of glory (Deut 34: 1-4). "And the
lord showed him all the land of Gilead unto [?Dan?] and, all Naphtali, and the land
of Ephraim and Manasseh, and all the land of Judah, into the utmost sea, And
the South, and the plain valley of Jericho, the city of palm trees unto Zoar." And then
Moses, the servant of the Lord died there in the land of Moab, and the Lord
buried him in a valley over against Beth-[illegible]: but no man knoweth his sepluchre
unto this day." His soul entered the [u]heavenly[/u] Canaan; and surely for him
personally this was infinitely better than fighting his way into the earthly Canaan.
Fifteen hundred years after he entered this Canaan also and, with the Lord
of glory ^[illegible is] from Mount Tabor
[u]2d[/u]
I think God's burial of Moses was designed to be not only a token
of love but also a mark of [u]distinguished honor[/u]-- Among men he was well
entitled to great honor both on account of the [u]high official position[/u] which he held
in this world's historical development, and also on account of the nobleness of
his own character. The historical development of God's manifestation of mercy to
mankind is under two periods. These are often called [u]dispensations[/u], no doubt
because they exhibit God dispensing love and mercy to a fallen race. Each
of these dispensations had, by Gods appointment, its own great leader and each
received its name from its leade. Hence one is called the Mosaic [u]dis-[/u]
pensation and the other the [u]Christian[/u] dispensation, one named from [u]Moses[/u]
and the other from [u]Christ[/u]. The first dispensation was a preparation for the second
and the first [?leader?] a [?type?] of the second. Moses was on Earth the prophet,
[illegible] and ordainer of the priesthood of one dispensation and Christ
was the prophet, [illegible], and ordainer of the priesthood of the other. Both
belonged to the same house, and that house God's house [u]Moses[/u] a faithful
[u]servant[/u] + Christ's faithful [u]Son[/u] ([illegible]: 3: 5,6) See also Acts 3:22 "For
(3)
Moses truly said unto the fathers a prophet shall the Lord your God
raise up unto you of your brethren [u]like unto me[/u]: him shall ye hear
in all things whatsoever he shall say unto you." Moses was a Mediator between
God and his chosen people -- Christ was the mediator between God and all
mankind. Moses thus standing, by God's appointment, second only to Christ in high
official position, was granted the unusual honor of a [u]Divine[/u] burial.
His character too was befitting his rank. Royally he [?bore?] himself in his
high position. He was one of God's [u]noblemen[/u], noble physically, noble mentally,
noble spirituality. Not very much is said about his physical appearance but
Enough to give us some idea what it was. It is said in the Acts (Acts7 :20)
"In this time was Moses from and was [u]exceeding fair[/u]". The daughter of
Pharaoh speaks of his [u]divine form[/u] as a reason for making him heir to
the kingdom. The Jewish historian Josephus tells us a little more. He says
that "God did also give him that tallness, when he was but three years
old, as was wonderful; and as for his beauty, there was nobody so impolite
as when they saw Moses they were not greatly surprise at the [?beauty?] of
his countenance [?nay?] it happened frequently that those that meet him as he
was carried along the road, were obliged to turn again on seeing the child,
that they left what they were about and stood still a great while to look
upon him; for the beauty of the child was so remarkable and natural to him
as many accounts that it detained the spectators, and made them stay longer to
look upon him." He was a man of [u]signal ability[/u], and in his early life
Enjoyed and improved [?unusual?] opportunities for [u]mental cultivation[/u].
Adopted by the daughter of Egypt's king, he became in the expressive language
of Scripture "learned in all the wisdom of the Egyptians [?and?] mighty in words
and deeds. To be "learned in all the wisdom of the Egyptians" was at that
day to be proficient in the [?best?] learning and the profounded wisdom that
the world afforded. There still remain ponderous masses of cut stone to teach
us that the Egyptians had mechanical appliances [--from--] for transporting and ele-
vating heavy weights equal ^[or superior] to anything that can be found in the world now;
and there are certain lines and angles, and measurements connected
with the old pyraminds, thou well-nigh imperishable monumnets, that tell us
they were acquainted with astronomical facts since long lost to the world and
[u]re-discovered[/u] in modern times.--- Before he was forty years old then
Moses was a man of profound learning and mighty in words and in deeds
His ability was such that the Egyptians though jealous of his power were
compelled to respect it. At one time the Ethiopians were sweeping over
their land and taking city after city when, hopeless of any other resource
they appealed to Moses "So Moses" as writes Josephus "at the persuasion both of
Thermuthis (the princess who had adopted him) and the King himself cheerfully
undertook the business: and the sacred scribes of both nations were glad
then of the Egyptians that they should at once overcome their enemies by his
valor, and that by the same piece of management Moses should be
slain, but thou of the [u]Hebrews[/u], that they should escape from the Egyptians
because Moses was to be their general; but Moses [?prevented?] the enemies
and took and led his army before their enemies were apprised of his
attacking them and joining battle with them he [?best?] them, and deprived
them of the hope they had of success against the Egyptians and went on
overthrowing their cities, and indeed made a great slaughter of the Ethiopians
Now when the Egyptian army had once tasted of this prosperous success
by means of Moses, they did not [?slacken?] their diligence, insomuch that
the Ethiopians were in danger of being reduced to slavery and all sorts
of destruction; and at length they retired in Saba, which was a royal city of
Ethiopia." The same winter Else where gives this testimony "But this man was
admirable for his virtue, and powerful in making men give credit to
what he delivered, not only during the time of his natural life, but even then
to still no one of the Hebrews who does not act even now, as if Moses was present and
ready to perish him if he should do any thing ^[that is] indecent". [?Oncemore?] "He was
one that exceeded all men that ever were in understanding and made the best
use of what that understanding suggested upon. He had a very graceful way
of speaking and addressing himselfto the countitude: and as this other quali-
fications, he had such a full command of his persons, as if he hardly had
any such in his soul and only knew them by their names, as rather perceiving
them in other men than in himself. He was also such a general of an army
as is seldom seen, as well as such a prophet as was never known
and this to such a degree that whatsoever he [?pronounced?] you would think
you heard the voice of [--a--] God himself". This is the testimony of Josephus, but
just delivered from slavery through a series of most difficult experiences
for forty years, and notwithstanding [?this?] frequent and bitter complain-
ings maintained his leadership to the end and [u]so[/u] maintained it that he
died universally lamented.--- Perhaps it will be said that this [?success?]
[illegible] to God continued, presence and guidance. Certainly [?it?] was. And
this leads us to say after all
[u]The real grandeurs of Moses life was in his moral
and religious character[/u]
We have not time to go over his whole history but
will notice only two points of excellence in his character. (1st) So that
mentioned in Heb 11:23-26 "By faith Moses when he was come to years, re-
fused to be called the son of Pharoah's daughter, choosing rather to suffer
(4)
[illegible] with the people of God than to enjoy the pleasures of sin for a season:
esteeming the reproach of Christ greater riches than the treasures of Egypt."
We know little of his life up to this time, when he was forty years old, but
he then made this deliberate choice which essentially gave direction to his
whole after histort. He was at present in a position where all his scholarly
tastes could be gratified, unbounded wealth was at his command, he had
been made heir to the throne of Egypt with no one to dispute his claim. But
Moses "when he was come to years" prepared to separate himself from this
royal family, [illegible] the wrath of the king, give up all his flattering worldly
prospects and publicly cast in his lot with those who had [illegible] been and
even still [?despised?] stare? Why? Because they were the people of God through whom
in time Christ would come, They worshipped and served the living and [?true?]
[?God?] while the Egyptians were idolaters. No amount of power, fame or [--learning--]
treasure on the one hand, therefore, and no amount of contempt, danger
and distress on the other could deter him from taking his stand with
his people and his God. And how wonderfully this did change his [?temporal?]
condition. It took him from the luxury and splendor of a royal court
and made him, for all the remaining eighty years of his life, a wanderer
in the wilderness; forty years as a refugee, in the land of Midian, and
forty years with his people in their journeyings. [u]But what cared he?[/u] Even
the [u]reproach[/u] of Christ was more precious to him than all the treasures
that Egypt could give; his eye was upon a fadeless crown more glorious
than ever rested on Pharaoh's brow - he was everyday drawing near to
that Canaan of heavenly rest, which would make him forget all Earthly
toil and whose priceless treasures would make him forget all earthly
loss. "For he had respect unto the recompense of reward"
(2) A second trait of rare excellence in the character of Moses
was this - [u]His patient unchanged kindness towards those who very often
[?met?] this kindness with mourning that was most unjust and [?ungratitude?]
that was inexcusable[/u]. The whole history show that his honest earnest
desire, from the beginning to the End, was the welfare of his people and that
he was [?unsparing?] in his Efforts to promote the wElfare. And yet these
[--whom--] people whom he had led out of slavery were all the time changing
their calamities upon their deliverer, calamities which he shared with
them and for which he was in no way responsible. Their complaints began
before they crossed the Red Sea when they said unto Moses Because
there were no graves in Egypt [?hast?] thou taken us away to die in the wil-
derness? Wherefore hast thou dealt thus with us to carry us forth out of Egypt?
But Moses only said "Fear ye not stand still and see the salvation of the
Lord which he will show you to-day. "[u]Would God we had died in the
land of Egypt[/u]" came to be a favorite utterance of the children of Israel
in their complainings against Moses. [?Within?] less than two yearsthey had ten
times been in open rebellion against God and his servant Moses. Twice
during that time the Lord proposed to Moses to destroy the people for their
sins, and make of him a great nation, and each time the utterly unselfish
prayers of Moses shine like leaves of heavenly light upon the dark cloud
of his people's discontent. "Lord why doth thy wrath wax hot against thy people?"
Wherefore should the Egyptians speak and say. For mischief did he bring
them out to slay them in the mountains" [?him?] from thy [?fierce?] wrath
and repent of this evil against thy people"- "Oh this people have sinned a
great sin. Yet now of thou wilt forgive their sin"-- and if not
blot me, I pray thee out of thy book which thou hast written." "Pardon I
beseech thee, the iniquity of this people, accourding unto the greatness of thy
mercy, and as thou hast forgiven this people from Egypt even until now"
"And the Lord said I have pardoned according to thy word". We have
no record of the next 37 years but that the children of Israel did not
cease their complaints we infer from Ps 95.10 "Forty years long was I grieved
with this generation and said It is a people do err in their heart
and have not known my ways". The whole book of Deuteronomy is a standing
Evidence that the patience kindness, and love of Moses for his people
continued to the End in spite of all their fault-finding and ingratitude
We are inclined to say that this excellence of Moses was more than [u]noble[/u]
it was [u]Christ-like Godlike[/u]
Many other excellencies in the character of Moses
might be mentioned but these two must suffice: and will so far
justify us in saying that if high official position and distinguished
excellend can [?ere?] make it fitting that any man should receive a
divine burial, then was it fitting that [u]God[/u] should bury [u]Moses[/u]
[u]3d[/u]
Finally Was not the burial of Moses in part symbolical? He
was a [u]representative[/u] person- He was the representative of the [u]old[/u] dispen--
sation and Christ of the [u]New[/u]. Now put the[--se--] two following facts
over against each other. [u]Moses died and God [u]buried[/u] him so
that no man knoweth his sepulchre unto this day. Christ died
by the hands of men, and God [u]raised[/u] him and placed him on a
申命记 34：6
“将他埋葬在摩押地的山谷中
[难以辨认] 反对贝丝皮奥；但没有人知道他的坟墓
这一天”请特别注意第一句
在“他埋葬他”这节经文中，记住“他”是指
对上帝和“他”对摩西 上帝埋葬了摩西
多么奇怪的葬礼！多么美妙的葬礼！如果
有任何服务员，然后他们是男人，不是男人，而是施助者
天使，以及当时可能 [无法辨认] 进行的任何葬礼
正如上帝亲自告诉我们的那样。带着我们无限的父爱
他带着永恒的力量，带着他年迈的信徒
仆人和让他像疲倦的孩子一样休息，
结局是和平。我们想起那句优美的句子
比克斯泰斯以此开始他的“昨天、今天和永远”
“我在地球上朝圣的最后一天即将结束，结束
有平安。”摩西也是如此。他的不同经历
漫长的生命结束了，他的尘世朝圣结束了，
结局是和平。它是关于他的，有什么
从来没有写过所有那些不为人知的人中的任何其他人
无数人在世界漫长的历史中生过死去。它
被写
上帝埋葬了他？
上帝为什么埋葬摩西？
我们不应该太好奇地窥探上帝没有看到的事情
适合透露，但我认为我们不假思索地建议在掩埋
摩西 上帝有意并确实表明了他对他特别的爱，这就是
对心爱的门徒约翰的救主之爱。温柔地埋葬死者是一个象征
通常为最亲近的亲戚和最亲爱的朋友保留的尊重和爱。所以
在目前的情况下，上帝埋葬摩西只是他爱的延续
有[难以辨认]他一生。当一个婴儿看着他时，他将他从死亡中救了出来
在他长大的过程中，给了他特殊的机会来准备
[无法辨认] 与他的亲密程度甚至超过与他所选择的任何其他人的亲密关系
正如圣经所说，他与他面对面交谈，就像一个人与他交谈一样
朋友，然后连续四十年。它被表示为一件美妙的事情
以色列人曾被允许从[无法辨认]
[无法辨认] 西奈山（申命记 9：32 和 33）
现在在你面前，自从上帝在地球上创造人类的那一天，并要求
从天堂的一边到另一边是否有这样的
像 [?this?] 伟大的 [难以辨认的] 主义之类的东西，还是听说过类似的东西？人们有没有听说过
上帝在火中说话的声音，就像 [无法辨认的] 所听到的和生活的那样？
然而这些人在远处[/u]敬拜[u]。他们不被允许触摸
登上甚至靠近它，因为它规定“只有摩西[u][/u]
靠近主。”只有他才能[无法辨认]山，可以进入
雷霆的秘密之地，全能者——上帝的存在
就这样直到他生命的尽头。 “从那时起就没有先知出现
在以色列 [?like?] 到耶和华面对面认识的摩西（申 34:10）。什么时候
[？寻求？]在生活中存在密切的亲密关系，这不是很大的[？重新排序？[当摩西
死了“[u]上帝埋葬了他[/u]。”
上帝可能还有一个特殊的原因
希望[--无法辨认--]此时给他年迈的[无法辨认]
年纪大了，他爬上护城河山的那座崇高的山峰，到我迦南地死去。
我毫不怀疑他的灵魂[u]和平[/u]，因为他吸取了太多教训
屈服于上帝的旨意，通过与上帝的旨意抗争而让他的心受到伤害
对即将到来的安息和天上的荣耀的想法无疑对他来说是愉快的，但我
他想，他的喜悦中一定夹杂着一些悲伤。就像
[注意：折叠在页面中，使大部分行难以辨认]
[无法辨认] 他是 [无法辨认] 带孩子出去的
以色列进入迦南地。直到那些年早些时候，他还完全期望
[无法辨认]他们的任性，他对他的人民的感情就是这样
一个父亲为他的孩子。他[无法辨认]领导的那些人，实际上已经在
他的眼睛，因为所有离开埃及地的成年 [无法辨认] 男人和女人
死在旷野。他仍然 [无法辨认] 能够成为他们的领袖
因为他虽然已经一百二十岁，但“他的年龄不是
然而，他和他的自然力量都减弱了。”在他看来，这一定是
[无法辨认] 是 [无法辨认] 适当的 [无法辨认] 他应该和他
当他们占领了旷野的所有危险时
应许之地，然后协助他们定居。而对他们
[无法辨认] 他们的好领导最不合时宜的时间
被从他们身上夺走 [无法辨认] 他们最需要他的帮助来捕捉围墙
迦南的城市，并遇到阿纳克的那些巨人儿子。摩西敏锐地
从第三章记载的他自己的【难以辨认】中感觉到这种失望
申命记（见申命记 3：23-27）“我当时求主说，主啊
上帝，你已经开始向你的仆人展示你的伟大和你的大能；我
[注：折叠在页面中，使大部分行难以辨认]看在你的份上，我很生气，并且
不听我的话。主对我说，你就够了。说不
这件事对我来说更重要。把你升到皮斯加的山顶，把你的举起来
眼睛向西，向北，向南，向东，用
你的眼睛不能越过这约旦河”
2
知道这并没有从这种失望的痛苦中带走任何东西
这是他自己犯罪的结果。民数记二十章都说了
（民数记 20:2-5, 7-12）。没有水给会众喝，他们就聚集
他们一起反对摩西和亚伦。人们责备
摩西说，当我们的弟兄死去的时候，上帝会不会让我们死去
在主面前你们为什么把主的会众带到
这片荒野，他和我们的牲畜应该死
你们让我们从埃及上来，把我们带到这个邪恶的地方吗？
它不是种子的地方，也不是猪的地方，也不是葡萄树的地方，也不是石榴的地方，也不是
有水喝。”
“耶和华对摩西说，拿着杖
召集会众，你和你的兄弟亚伦，你们说话
到他们眼前的磐石那里，它就流出水来，你必
使他们从磐石中流出水来。摩西和亚伦召集会众
一起在岩石前，他对他们说，你们这些叛逆者现在听：我们必须
从这磐石中取水，摩西举起他的手，用他的杖
他[无法辨认]那里的岩石：水大量涌出，并且...
众喝了，他们的牲畜也喝了。
“耶和华对摩西和亚伦说话，因为你们
相信我不会在以色列人眼中使我成圣，
所以你们不可带这会众进入我所拥有的土地
给了他们”亚伦几个月后在何尔山上做了，并被埋在那里
现在上帝对摩西说（申命记 21：49-52）“你上这山
亚巴琳到尼波山，就是在摩押地对着耶利哥的地方：
看哪，迦南地，我赐给以色列人为业
——死在你放弃的山上，被聚集到你的人民那里，就像
你的兄弟亚伦死了 [无法辨认] 何尔山，被聚集到他的人民那里，但你将看到这片土地
在你面前；但你不可前往我赐给孩子们的土地
以色列人” 摩西的脑海里有没有想过他的命运很艰难？
至？非法侵入有很多借口可以在那些曾经是
顽固而叛逆的种族，他们不止一次地
用石头砸死他，但他和谁一起忍受了四十年这样的前任——
以耐性为代表，它确实是描写他的：“摩西这个人很
远超世上所有的人（民数记 12:3）
如果他有这样的想法，这似乎很自然，他不会做
已知。有一种奇妙的美丽，在平静的服从中是崇高的
这位年迈的圣徒顺服了上帝的旨意——用他的双手
在约书亚身上，将他的职分交给他——聚集他的人民
在摩押平原之一——演练了神从那时起对他们的处理
他们来自埃及——重述了他给他们的卡农法典——
给出了可能在他们未来的课程中受益的指示 - 结束
对每一个独立的部落都有预言性的临别祝福——然后从
摩押平原直到皮斯迦山顶，对着耶利哥，到[无法辨认]应许地和
死——“上帝的道路不是我们的道路，他的想法不是我们的想法。因为天堂更高
他的道路高过我们的道路，他的意念高过我们的意念，他的道路高过大地。”
不管我们怎么想，在他看来，允许伟大领袖在本质上是一个教育法律的摩西时代是件好事
到那时，神职人员和政府的伟大领袖都应该是我们的错——
只是进入迦南地的入口。可能它没有被设计为
给以色列人一个惊人的教训：“凡有血气的，
在他看来是有道理的——即使是他们最优秀的人，他们最崇高的领袖也可以
经不起考验？但设计是否完成时，在
摩西在以色列众人面前，上尼波山去死。愿上帝不曾帮助过
而在他的道德政府的利益，展示他的正义来展示
同样令人印象深刻的是，这并没有抹去他的钱和他的
爱？他对摩西的个人爱与以往一样真实和强烈吗？
也许并不想说明圣经中经常揭示的真理
使徒保罗这样说（罗马书 5:20）
冒犯可能比比皆是，但在罪恶充沛的地方，恩典却很多
比比皆是”我爱瘦，我相信上帝是真的，在那 [无法辨认]
山顶摩押摩西带着无限爱的表现
从他的失望之杯中滴下最后一滴苦涩，加冕他的
带着难以言喻的喜悦和充满荣耀的临终时刻（申命记 34：1-4）。 “而且
主将基列全地指给他看，直到大拿和拿弗他利全地，
以法莲和玛拿西，以及犹大全地，直到大海，
南，耶利哥平原，直到琐珥的棕树城。”然后
耶和华的仆人摩西死在摩押地，耶和华
把他埋在贝丝对面的山谷里——[无法辨认]：但没有人知道他的坟墓
直到今天。”他的灵魂进入了天上的迦南；当然对他来说
就个人而言，这比打入尘世迦南要好得多。
一千五百年后，他也进入了这迦南地，并与主同在
他泊山的荣耀[无法辨认]
二维
我认为上帝埋葬摩西的目的不仅仅是一个象征
爱的象征，也是尊贵的象征——在男人中他很好
由于他所担任的高官，他有权获得极大的荣誉
在这个世界的历史发展中，也因为
他自己的性格。神向人施怜悯的历史发展
人类处于两个时期。毫无疑问，这些通常被称为分配
因为他们表现出上帝将爱和怜悯分赐给堕落的种族。每个
根据上帝的任命，这些时代中有自己的伟大领袖和每个
从它的领导者那里得到了它的名字。因此，一个被称为摩西时代，另一个被称为基督教时代，一个以摩西命名
另一个来自基督。第一次分配是为第二次分配做准备
第一个领导者是第二个领导者的类型。摩西是地球上的先知，
[无法辨认] 和一个教期和基督的圣职任命者
是先知，[无法辨认]，并且是另一个祭司的任命者。两个都
属于同一家，而那家上帝的家摩西是忠实的
仆人和基督信实的儿子（[无法辨认]：3:5,6）另见使徒行传 3:22 “对于
(3)
摩西真实地对列祖说，耶和华你们的神必有一位先知
为你们兴起像我一样的弟兄：你们要听他的
凡他要对你说的一切。”摩西是两个人之间的中保。
上帝和他的选民——基督是上帝和所有人之间的中保
人类。摩西如此站立，按着上帝的命定，仅次于高高在上的基督
官职，被授予了神葬的不同寻常的荣誉。
他的性格也很适合他的等级。皇家他在他的
高位。他是上帝的贵族之一，身体高贵，精神高尚，
崇高的灵性。关于他的外貌没有太多的说法，但
足以让我们了解它是什么。使徒行传中说（使徒行传 7:20）
“在这个时代，摩西来自并且非常美丽”。的女儿
法老说他的神圣形式是让他继承
王国。犹太历史学家约瑟夫斯告诉我们更多。他说
“上帝也给了他这么高的身高，那时他才三岁
旧的，好极了；至于他的美貌，没有人这么不礼貌
就像当他们看到摩西时，他们对摩西的美丽并不感到惊讶
他的脸色不
被抬到路上，看到孩子后不得不再次转身，
他们离开了他们正在做的事情并站了很长时间看
在他身上；因为孩子的美貌对他来说是如此非凡和自然
尽可能多的帐户，它拘留了观众，让他们停留更长时间
看着他。”他是一个有信号能力的人，在他的早年生活中
享受和改善不同寻常的精神修养机会。
被埃及国王的女儿收养，他成为了富有表现力的语言
圣经“学了埃及人一切的智慧，说话有大能
和事迹。要“学习埃及人的一切智慧”就是在那
日精通最好的学问和深奥的智慧，
世界提供。仍然有大量的切割石要教
我们知道埃及人有机械设备运输和提升与现在世界上任何东西相同或更好的重物；
并且有一定的线条和角度，以及连接的测量值
与古老的金字塔，你几乎不朽的monumnets，告诉我们
他们熟悉的天文事实早已被世人遗忘，
在现代重新发现。那时他还不到四十岁
摩西学识渊博，言行举止
他的能力如此强大，以至于埃及人虽然嫉妒他的力量，
不得不尊重它。有一次，埃塞俄比亚人席卷而来
他们的土地，一个又一个城市，没有任何其他资源
他们向摩西呼吁“所以摩西”，正如约瑟夫斯所写的那样，“在双方的劝说下
Thermuthis（收养他的公主）和国王本人兴高采烈
承办了这项业务：两国的神圣文士都很高兴
然后埃及人认为他们应该立即用他的力量战胜他们的敌人
勇气，并且通过同样的管理，摩西应该是
被杀，但你是希伯来人，他们应该从埃及人手中逃脱
因为摩西将成为他们的将军；但摩西阻止了敌人
并在敌人得知他的消息之前占领并领导了他的军队
攻击他们并与他们作战，他击败了他们，剥夺了他们
他们怀着战胜埃及人的希望，继续前进
推翻他们的城市，确实对埃塞俄比亚人进行了大屠杀
现在，当埃及军队曾经尝到这种繁荣的成功时
借着摩西，他们没有放松自己的勤奋，以至于
埃塞俄比亚人有沦为奴隶的危险
毁灭性的；最后他们在萨巴岛退休了，那是一个皇家城市
埃塞俄比亚。” 同一个冬天 其他地方给出了这个见证 “但是这个人是
因他的美德而令人钦佩，并且在使人赞叹
他所交付的，不仅在他的自然生命期间，而且即使在那时
直到现在，仍然没有一个希伯来人不行动，好像摩西在场，
如果他做任何不雅的事情，他就准备灭亡”。再一次“他是
一个超越所有理解并做到最好的人
使用该理解所建议的内容。他有一个非常优雅的方式
对伯爵说话和自言自语：作为其他资格，他对自己的人身拥有如此全面的指挥权，就好像他几乎没有
他灵魂中的任何这样的人，只知道他们的名字，
他们在别人身上而不是在他自己身上。他也是这样一个军队的将军
少见的，以及不为人知的先知
这到了这样的程度，无论他说什么，你都会认为
你听到了上帝自己的声音”。这是约瑟夫斯的见证，但
刚刚通过一系列最艰难的经历从奴隶制中解脱出来
四十年来，尽管如此频繁而痛苦的抱怨——
ings 一直保持着他的领导地位
世人悲叹而死。或许会说这次成功
[难以辨认] 神继续，临在和引导。当然是。和
毕竟这导致我们说
摩西一生的真正伟大之处在于他的道德
和宗教性质
我们没有时间回顾他的整个历史，但是
只会注意到他性格中的两点出色之处。 (1) 这样
希伯来书 11:23-26 提到：“摩西因着信长大了，不肯称为法老女儿的儿子，宁愿受苦
(4)
[无法辨认] 与上帝的子民在一起，胜过暂时享受罪中之乐：
看基督所受的凌辱，比埃及的财宝更宝贵。”
直到他 40 岁时，我们对他的生活知之甚少，但
然后他做出了这个深思熟虑的选择，这基本上给了他的方向
整个后的历史。他目前处于一个他所有的学术
口味可以得到满足，无限的财富在他的指挥下，他有
成为埃及王位的继承人，没有人对他的主张提出异议。但
摩西“长大后”准备将自己与这
王室，[难以辨认]国王的愤怒，放弃他所有的谄媚世俗
前景并公开与那些[难以辨认]曾经和
竟然还嫌弃瞪眼？为什么？因为他们是上帝的子民
在基督降临的时候，他们敬拜和服侍活人和真实的人
神，而埃及人是偶像崇拜者。没有多少权力、名誉或
一方面珍惜，因此，再多的蔑视，危险
另一方的痛苦可能会阻止他采取立场
他的子民和他的神。这确实改变了他的时间
健康）状况。它使他摆脱了皇家宫廷的奢华和辉煌
并创造了他，为所有余下八十年的人生，一个流浪者
在旷野；在米甸地避难四十年，
与他的子民一起旅行四十年。但他在乎什么？甚至
基督的羞辱对他来说比所有的财宝更宝贵
埃及可以给予的；他的眼睛注视着一个更辉煌的永不褪色的王冠
比以往任何时候都停留在法老的额头上，他每天都在靠近
天上安息的迦南，这会让他忘记地上的一切
辛劳，他的无价之宝会让他忘记世间的一切
失利。 “因为他尊重赏赐的报应”
(2) 摩西品格中罕见的第二个卓越品质
这是 - 他对那些经常
以最不义最忘恩负义的哀悼来迎接这份恩情
这是不可原谅的。整个历史表明他诚实认真
自始至终，他的愿望就是人民的福祉，
他不遗余力地宣传福利。而这些被他带出奴役的人却一直在变
他们的灾难临到他们的拯救者，他与他们分享的灾难
他们，而他对此没有任何责任。他们的抱怨开始了
在他们渡过红海之前，他们对摩西说，因为
埃及没有坟墓，你把我们带到旷野去死吗？你为什么这样待我们，把我们带出埃及呢？
但摩西只说：“不要害怕，不要站着看上帝的救恩。
主，他今天将向您展示。 “上帝会不会死在
埃及地”成为以色列子民最喜爱的话语
在他们对摩西的抱怨中。在不到两年的时间里，他们有十个
多次公开反抗上帝和他的仆人摩西。两次
在那段时间里，耶和华向摩西提议要毁灭百姓，因为他们
罪恶，使他成为一个伟大的国家，每次都是完全无私的
摩西的祈祷像天上的光叶照在乌云上
他的人民的不满。 “主啊，为什么你对你的人民发怒？”
为什么埃及人应该说话和说话。他带来了恶作剧
他们出来在山上杀死他们”他从你的猛烈愤怒中解脱出来
并悔改对你的人民的这种邪恶”-“哦，这人民犯了罪
大罪。然而现在你要赦免他们的罪”——如果不是
请把我从你写的书里抹掉。” “对不起，我
恳求你，这人民的罪孽，根据你的伟大
仁慈，直到现在你才从埃及赦免这人民”
“主说我已照你的话赦免了”。我们有
没有关于接下来 37 年的记录，但以色列人没有
停止他们的抱怨，我们从诗篇 95:10 推断“我悲伤了四十年
与这一代人说这是一个人在他们心中犯错
并且不知道我的方式”。整个申命记是一个地位
证明摩西对他的人民的耐心和仁慈
不顾他们所有的挑剔和忘恩负义，一直坚持到最后
我们倾向于说，摩西的这种卓越不仅是高尚的
这是基督般的上帝般的
摩西品格中的许多其他优点
可能会提到，但这两个就足够了：到目前为止
证明我们有理由说，如果高官和杰出
优秀的可以使任何人都应该得到一个合适的
神圣的葬礼，那么上帝埋葬摩西是否合适
3d
最后，摩西的葬礼难道不是部分象征性的吗？他
是一个代表人物——他是旧时代和新时代基督的代表。现在把以下两个事实
互相对抗。摩西死了，上帝就这样埋葬了他
直到今天没有人知道他的坟墓。基督死了
靠着人的手，上帝把他扶起来，放在一个
Original Format
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Sermon
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Section of Sermon by Henry
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Bible; Sermons; Death; Moses (Biblical leader)--In the New Testament; God; Burial
Description
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This sermon focuses on Deuteronomy 34:6 and discusses why God buried Moses and what his burial meant for Christianity. He also writes about the work of Moses, including the fact that he lead an army. Henry also quotes other portions of Deuteronomy, Romans, Numbers, Acts, Hebrews, and Psalms.
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Noyes, Henry Varnum
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Loose, The College of Wooster, Special Collections, <a href="https://www.wooster.edu/academics/libraries/collections/collections/historical/noyes/" target="_blank" rel="noopener">Noyes Collection</a>
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Unpublished
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n.d.
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Council on Library and Information Resources Hidden Special Collections Grant
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<a href="https://rightsstatements.org/page/NoC-US/1.0/?language=en" target="_blank" rel="noopener">NO COPYRIGHT - UNITED STATES</a>
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PDF
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eng (English)
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noyes_c_misc_942
Bible
preaching
sermon
-
https://noyesletters.org/files/original/1d3d00238065cb8b65e711e4e14b9532.pdf
453c1383b1f0527339ae17b56396a985
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Sermons by Henry Varnum Noyes
Description
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These are partial sermons written by Henry Varnum Noyes. The vast majority of them appear to have been preached in Canton (Guangzhou), China.
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Noyes, Henry Varnum
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The College of Wooster, Special Collections, <a href="https://www.wooster.edu/academics/libraries/collections/collections/historical/noyes/" target="_blank" rel="noopener">Noyes Collection</a>
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Unpublished
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Council on Library and Information Resources Hidden Special Collections Grant
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<a href="https://rightsstatements.org/page/NoC-US/1.0/?language=en" target="_blank" rel="noopener">NO COPYRIGHT - UNITED STATES</a>
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PDF
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eng (English)
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Text
Date
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1881-1882
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Sermons; Preaching; Missionaries; Clergy; Presbyterian Church; Christianity; Bible
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3
Never through all the coming ages should it be said that Christs disciples began their
preaching at a [u] place [/u] or [u] time [/u] so distant from the occurrence of the events upon which their
proclamation was founded, that the people whom they were [?addressing?] had no means of de-
termining whether these events happened or not. Peter, on the day of Pentecost, built his
argument on two foundation facts - First the fact that they were receiving at
that time the Holy Ghost [u] according [/u] [u] to [/u] [u] the [/u] [u] promise [/u], and second the fact of Christs
[u] resurrection [/u] after his crucifixion. The first of these facts was the very one before
which all the people were even then standing amazed and saying one to another
What meaneth this? - The second had occurred only fifty days before, in their own
city. No one denied the facts and multitudes accepted the salvation which
Peter proclaimed - Another reason, [--why--] that may be suggested why the
gospel should first be proclaimed in Jerusalem in that Christs [u] forgiving [/u] [u] love [/u] might be [u] most [/u]
[u] strikingly [/u] [u] manifested [/u]. The offer of salvation was first made and accepted by the very men
who had crucified him. It was fitting indeed that, at the very beginning of a [?dispensation?] of
grace, should be [?assured?] that wonderful prayer that went up to heaven from the cross "Father
forgive them for they know not what they do." Well might, even the unbelieving Rosseau say
"Socrates died like a [u] philosopher [/u] but Jesus Christ like a [u] God [/u]". [--I--] - Still [u] another [/u]
and what may have been the main reason why the preaching of the gospel should begin at Jerusalem
is that the [u] New [/u] Dispensation might not in any way [u] ever [/u] [u] seem [/u] to be disjointed from the [u] Old [/u]
The outward form of the church and its worship was to undergo a change but its inward spir-
itual life was still to be the same, only more fully developed, blessed with greater knowledge, and
higher privileges. Those Jews, who [?set?] themselves in such hostility to Christianity, [?were?] in equal
hostility to the teachings of their own Scripture which they [?wofully?] if not wilfully
misinterpreted. They were utterly recreant to the ancient faith. Rightly understood the New
and the Old under different forms were essentially one. The New was in fact rooted into and grew
out of the Old. Just as some old forest [--forest--] [?those?] on which the centuries at last have laid the
hand of decay "waxeth old and is ready to vanish away." One after another its branches fall
and at last the great trunk itself comes down. But a new sprout has started up from the old
roots, and in the midst of, and out of the old decay it grows with a vigorous life. It feeds upon the
old, draws its very life from it, and thus the Old lives on in the New, and the New would never have lived
without the preceding life of the Old. So it was with the Jewish and the Christian church. The same
church under different forms. It was therefore peculiarly fitting that Christianity should begin its work at
[u] Jerusalem [/u], at the capital of the Jewish nation, the centre of the old theocratic power, the place to which the
tribes of Israel made yearly pilgrimages to worship, pilgrimages which continue even to this day, the place
which God had chosen to place his name there, and where his chosen temple stood. And thus it came to
pass that the beginning of gospel blessings occurred in closest connection with the old temple worship, for it is re-
corded of the disciples that after Christs ascension "they returned to Jerusalem and were continually
[u] in [/u] [u] the [/u] [u] temple [/u] praising and blessing God. And of these three hundred who were baptized on the day
of Pentecost it is written that "they contriving daily with one accord [u] in [/u] [u] the [/u] [u] temple [/u] and breaking
[?bread?] from house did eat their meat with gladness and singleness of heart. Praising God
and having favor with all the people. And then the work spread. Believers were scattered by persecution
and went away when preaching the word, thus fulfilling Christs words "But ye shall receive power after
that the Holy Ghost is come upon you and ye shall be witnesses unto me both in [u] Jerusalem [/u] and
in all Judea, and in Samaria and unto the uttermost part of the South".
From the forgiving considerations we may see that it was not without good reason that
Christ laid this parting command upon his disciples "[u] Tarry [/u] [u] ye [/u] [u] in [/u] [u] the [/u] [u] city [/u] [u] of [/u] [u] Jerusalem [/u] [u] until [/u] [u] ye [/u]
[u] be [/u] [u] endued [/u] [u] with [/u] [u] power [/u] [u] from [/u] [u] on [/u] [u] high [/u].
Is there not a practical lesson for us to be drawn from the text? Is not all Christian
work to day carried on under the same administration as was that of the Apostles? Do not Christians
now equally need to be endued with power from on high? Are they any better prepared for work without
it than were the Apostles? Have they any better hope of success? [u] Theoretically [/u] these questions are I suppose
easily answered. But [u] practically [/u] do we give as large a place in our thoughts as we ought to, to the
fact that we are laboring under the administration of the Holy Spirit, that as a [u] reality [/u] we ought
to be, [u] must [/u] be under his constant direction and power or our work is worse than useless.
we are going [?at?] warfare at our own charges? Do we pray for the power of the Holy Ghost to be given
us, according to the promise, with as earnest and expectant faith as did the disciples after
they went back from Bethany to Jerusalem? Do we sufficiently feel the need of being endued
with this power in order to be ourselves prepared for work? Do we in [u] employing [/u] men to
preach the unsearchable riches of Christ always keep sufficiently in mind the injunction "Lay
hands suddenly on no man?" Is it not just possible that if Christs voice were heard it
might be saying to some already at work "Tarry ye in the [u] city [/u] [u] of [/u] [u] Jerusalem [/u], the place of
preparation and prayer, until ye be endued with power from on high"? Christ did not
in human form enter upon his own work until baptized with the Holy Ghost. And, in regard
to those who hear, do we always [u] practically [/u] feel how absolutely useless is all out work if the
Spirit do not open their hearts to attend to the word that is spoken, and do we pray with sufficient
earnestness for this blessing? - Possibly the question may be asked Have we as much
right to expect the Holy Spirits direction and power now as had the apostles? I think that
we have. I can hardly believe that the promise of the Holy Ghost was simply for the Apostles and
Christians who lived in their day, but is a promise which can be claimed by christians
in all ages of the Spirits administration Its fulfillment [u] began [/u] on the day of Pentecost but will
only be [u] completed [/u] when swords shall be beaten to plough shares and spears to pruning hooks, when
nation shall not lift up sword against nation neither shall they learn war any more"
Let us examine the promise of the Father, [?to?] which Christ refers, and let us
interpret Scripture by Scripture. The Apostle Peter tells us where to find the promise and what
it is. It was spoken by the prophet [u] Joel [/u]. "And it shall come to pass in the last days saith God
I will pour out my [u] Spirit [/u] upon all flesh" "The last days" or "afterward" as it is translated
in Joel - [u] after [/u] the Old Dispensation should be completed and "in the last days" the days of
the New Dispensation, this would occur. This would be the distinguishing mark of that New
Dispensation. "I will pour out my Spirit upon all flesh" not upon Jews only as in former
times but upon [u] all [/u] [u] nations [/u]. The prophet then goes on to give some of the results of the Spirit's
work [?as?] "Your [u] sons [/u] and your [u] daughters [/u] shall prophesy" there shall be no distinction of [u] sex [/u]
in the bestowment of the blessing, "Your [u] old [/u] men shall dream dreams, & your [u] young [/u] men
shall see visions" there shall be no distinction of [u] age [/u], "And upon the [u] servants [/u] and upon
the [u] handmaids [/u] in those days will I pour out my Spirit" there shall [--not--] be [--not--] no distinction
made on account of [u] condition [/u], "And it shall come to pass that, [u] whosoever [/u] shall
call upon the name of the Lord shall be saved" There is no mention made here of
[u] the [/u] [u] power [/u] [u] of [/u] [u] working [/u] [u] miracles [/u], or [u] the [/u] [u] gift [/u] [u] of [/u] [u] tongues [/u]. There were given in the time of
the apostles as [u] incidental [/u] and, no doubt very important aids in the great work of
[u] prophesying [/u] which was to distinguish the [u] New [/u] [u] Dispensation [/u] but the point of the
promise was "[u] I [/u] [u] will [/u] [u] pour [/u] [u] out [/u] [u] my [/u] [u] Spirit [/u] [u] upon [/u] [u] all [/u] [u] flesh [/u]" and the great result was to be
(4
"[u] Ye [/u] [u] shall [/u] [u] prophesy [/u]" To [u] prophesy [/u] does not by any means [u] necessarily [/u] mean to predict
future events, it means just as legitimatley to speak [u] for [/u] another and hence is often
used in the Scripture for those who speak on God's behalf, that is interpret the Scriptures and
make known the truth. The promise was fulfilled on the day of Pentecost, as Peter declares
but we do not read that there was any [u] predicting [/u] [u] of [/u] [u] events [/u]; there [u] was [/u] however a most
[u] earnest [/u] and [u] powerful [/u] [u] preaching [/u] [u] of [/u] [u] the [/u] [u] gospel [/u], and that preaching founded on the Old
Testament Scriptures. I believe the word "[u] prophesy [/u]" in the promise includes both meanings
There have been [u] predictions [/u] in the times of Christianity, inspired by the Holy Ghost, there have
been dreams from the same source, as Peter saw at Joffa, there have been visions
and revelations as Paul had, and [u] notably [/u] the Apostle [u] John [/u] on the island of Patmos, but
I think we may well suppose that the promise largely refers, as on the day of Pentecost,
to the earnest and wide proclamation of the gospel, and that the distinguishing features
of Christianity were predicted to be (1st) The "pouring out of the Spirit upon all flesh"
without distinction of nation, age, condition or sex. (2d) The earnest proclamation of
the gospel even to the ends of the earth. If this interpretation of the promise is a
reasonable one then may we draw the conclusion that christians of to day have just as
legitimate a share in this "promise of the Father," made through the prophet Joel, as had
the apostle Peter or the apostle John. I find no difficulty in the fact that
the Apostles worked miracles and we do not, for beyond the "Spirit of prophecy" there
is no promise here given as to the [u] form [/u] in which the Spirit will manifest
his power. I turn to the 12th chapter of 1st Corinthians and find it all explained
"Now there are diversities of gifts but the same Spirit and there are diversities
of operations but it is the same God which worketh all in all. For to one
is given by the Spirit the word of wisdom to another the word of Knowledge by the
same Spirit; to another faith by the same Spirit; to another the gifts of healing by
the same Spirit; to another the working of miracles; to another prophecy; to another
discerning of Spirits; to another divers kinds of tongues; to another the interpretation of
tongues; [u] But [/u] [u] all [/u] [u] these [/u] [u] worketh [/u] [u] that [/u] [u] one [/u] [u] and [/u] [u] the [/u] [u] self [/u] [u] same [/u] [u] Spirit [/u] [u] dividing [/u] [--severally--]
[u] to [/u] [u] every [/u] [u] man [/u] [u] severally [/u] [u] as [/u] [u] he [/u] [u] will [/u]."
It would interesting, if time permitted, to follow the progress of
Christian work as recorded in "The Acts" and see how unqualifiedly its success
was ascribed to the Holy Ghost, how men who accomplished great things were men
who were "full of the Holy Ghost" - how men were on [u] special [/u] occasions "filled
with the Holy Ghost" to prepare them for important duties, and in general how
much weight was attached, in the case of all, to "receiving the Holy Ghost," and
that not alone as a means of leading them to Christ, but [u] afterwards [/u] as a living
power in their hearts "Have ye received the Holy Ghost [u] since [/u] [u] ye [/u] [u] believed [/u]"?
"In whom also [u] after [/u] [u] that [/u] [u] ye [/u] [u] believed [/u] ye were [u] sealed [/u] with that Holy Spirit of promise,
which is the earnest of our inheritance until the redemption of the purchased
possession, unto the praise of his glory." - [u] Is [/u] [u] the [/u] [u] time [/u] [u] passed [/u] [u] in [/u]
[u] which [/u] [u] men [/u] [u] may [/u] [u] be [/u] [u] filled [/u] [u] with [/u] [u] the [/u] [u] Holy [/u] [u] Ghost [/u]? When we read of the work
of such men as Whitefield, and Wesley, and Spurgeon, and Moody, and others like them
I think we must be constrained to say. Surely these are men "full of the Holy Ghost
and of power." If there were more earnest expectant prayer for the blessing
no doubt the number of such men would be multiplied.
What lesson shall we draw from the fact that Christianity began its work
[u] in [/u] [u] Jerusalem [/u]? If we are right in suggesting that this was an indication that the New
Dispensation was not a thing disjointed from the Old but rather a development of
essentially the same thing, under somewhat different conditions, then we must not
now disjoin the New from the Old. In the body of revealed truth that has come down
to us we shall find that the Old Testament Scriptures are the completion and fulfillment
of the Old. They are so linked together that to tear them apart is to destroy them
both. If the New Testament is true the Old must be and if the Old is true than
the New must be. [--They are--] [--so linked--] [--together--] [--that to tear them apart is to de---]
[--stroy them both--] They stand or fall together. Like the two main pillars in some an-
cient houses, they are so built into and sustain God's church that the destruction
of either would be the destruction of the building. But we may rest assured that all
the ages will pass away before any [u] unbelieving [/u] Samson will arise who, [u] even [/u] [u] though [/u]
[u] bowing [/u] [u] with [/u] [u] all [/u] [u] his [/u] strength [/u], will be able to pull down either. The Old Testament is
a very good place, at which to begin to preach the New. Its revelations of God's
work in creation, its wonderful descriptions of his majesty and power, its histories
of his dealing with the children of men, its prophecies and its pslams, its revelations
of law as a schoolmaster to bring men to Christ; all these are tried foundation
stones on which the temple of [u] grace [/u] must stand. For what room is there for
[u] forgiveness [/u] unless there is [u] sin [/u], and how can there be either sin or a knowledge
of it unless there is [u] law [/u], and how can there be [u] law [/u] unless there is a
[u] lawgiver [/u] and a lawgiver to whom men feel responsible? and where in all the
wide range of books is there a better revelation of [u] law [/u]? and where [?can?] you find man's
responsibility to God more thoroughly taught than in the Old Testament Scriptures those Scrip-
tures from which Christ and his Apostles so often quoted when they preached? I have no
sympathy with any form of teaching that deliberately lays the Old Testament on the shelf.
Some ten days ago a Chinaman told me this "So situated that I had no opportunity of
hearing the gospel preached I was brought to Christ through reading the Scriptures, I obtained
a New Testament first. I read the account of Christ's birth and someting of his life,
and disbelieved it utterly. Afterwards I got the Old Testament and, as I read, it
seemed to be true. I went on examining it, more and more, and I came to
see that if it was true than Christ was a [u] necessity [/u]. I read the New Testament
again. I saw and felt that it too was true. I believed with my whole heart and
rejoiced. - Let Christians then in doing God's work, do it in the way which
he has appointed [?&?] put themselves under the guidance of the Holy Spirit, constantly
pray for and expect his teaching and his power, and make use of the [u] whole [/u] revelation
of truth which God has given. Thus may they hope to build upon "the foundation of the
[u] apostles [/u] and the [u] prophets [/u] [u] Jesus [/u] [u] Christ [/u] [u] himself [/u] [u] being [/u] [u] the [/u] [u] chief [/u] [u] corner [/u] [u] stone [/u]" a holy temple
in the Lord - a temple which the fires of burning worlds will not destroy
Preached at Canton [u] Aug 6th [/u] 1882 - Copied for [u] Mother [/u]
H
3
在未来的所有时代中，决不能说基督的门徒开始了他们的
在离他们所发生的事件如此遥远的地方或时间讲道
宣布成立，他们所针对的人无法确定这些事件是否发生。彼得在五旬节那天建造了他的
关于两个基本事实的论点 - 首先是他们在
那时 圣灵 照着 应许 , 其次 基督 的 事实
在他被钉十字架后复活。这些事实中的第一个是之前的事实
所有的人都惊讶地站着，互相说着
这是什么意思？ - 第二次发生在五十天前，在他们自己的
城市。没有人否认事实，许多人接受了救恩
彼得宣布 - 另一个原因，这可能是为什么
福音应该首先在耶路撒冷传扬，因为基督饶恕的爱可能是最
显着地表现出来。救恩的提议首先由这些人提出并接受
谁把他钉在十字架上。确实很合适，在第一个时代的开始
恩典，应该确信从十字架上上天的奇妙祈祷“父亲
原谅他们，因为他们不知道自己在做什么。”也许，即使是不信的罗索说
“苏格拉底像哲学家一样死去，但耶稣基督像上帝一样死去”。还有一个
传福音应该从耶路撒冷开始的主要原因是什么？
是新时代似乎永远不会与旧时代脱节
教会的外在形式和敬拜会发生变化，但内在的属灵生命仍然是一样的，只是更充分地发展，拥有更大的知识，和
更高的特权。那些对基督教如此敌视的犹太人，是平等的
对他们自己的圣经教义的敌意，如果不是故意的话，他们是可悲的
被误解了。他们完全违背了古老的信仰。正确理解新
和不同形式的旧的本质上是一个。新事物实际上是植根于并成长的
出旧。就像一些古老的森林，几个世纪以来最终奠定了
腐朽之手“蜡旧，准备消失”。它的枝条一个接一个地倒下
最后，大树干自己倒了下来。但新芽已从旧芽开始
根，在陈旧的腐朽中，从旧的腐朽中生长出来，生机勃勃。它以
旧的，从中汲取生命，因此旧的生活在新的生活中，而新的永远不会生活
没有旧的前世。犹太人和基督教会也是如此。相同
不同形式的教堂。因此，基督教应该在
耶路撒冷，犹太民族的首都，古老的神权权力中心，
以色列的部落每年都会朝拜朝圣，朝圣一直持续到今天，这个地方
上帝选择将他的名字放在那里，以及他选择的圣殿所在的地方。因此它来到
传福音祝福的开始与古老的圣殿崇拜有着最密切的联系，因为它是重新
门徒们说，在基督升天后，“他们回到耶路撒冷，不断地
在圣殿里赞美和祝福上帝。当天受洗的这三百人中
五旬节记载：“他们天天在圣殿里同心合意，
家里的面包吃着他们的肉，心里很高兴，也很专一。赞美上帝
并得到所有人民的青睐。然后工作传播开来。信徒因迫害而四散奔逃
传道时就走了，从而应验了基督的话“但你们要在以后得着能力
圣灵降临在你们身上，你们将在耶路撒冷和耶路撒冷为我作见证
在整个犹太地，在撒玛利亚，直到最南端”。
从宽恕的考虑中我们可以看出，这并非没有充分的理由
基督把这个临别之命交给他的门徒“你们在耶路撒冷城逗留，直到你们
得天独厚的权力。
难道我们不能从经文中吸取实际的教训吗？不都是基督徒
今天的工作在与使徒相同的管理下进行吗？不要基督徒
现在同样需要从高处获得权力？他们有没有更好地为工作做好准备？
比使徒吗？他们有更好的成功希望吗？理论上这些问题是我想
很容易回答。但实际上，我们是否在我们的思想中给予我们应有的尽可能大的位置，给
事实上，我们是在圣灵的管理下工作，作为一个现实，我们应该
要成为，必须在他不断的指导和权力下，否则我们的工作比无用更糟糕。
我们是以我们自己的名义参加战争？我们是否祈求赐予圣灵的力量
我们，按照应许，像后来的门徒一样，怀着真诚和期待的信心
他们从伯大尼回到耶路撒冷？我们是否充分感受到被赋予的需要
用这种力量为自己的工作做好准备？我们是否在雇用人
宣讲基督那测不透的丰富，时刻牢记“平躺
突然没有人动手？”如果听到基督的声音，这不是可能吗？
可能对一些已经在工作的人说：“你们在耶路撒冷城等着吧，那里
准备和祈祷，直到你们被赋予从天上来的能力”？基督没有
以人的形式从事他自己的工作，直到接受圣灵的洗礼。而且，关于
对于那些听到的人，我们是否总是觉得如果
圣灵不敞开他们的心去听所讲的道，我们祷告得足够吗？
对这份祝福的认真？ - 可能会问这个问题 我们是否也一样
像使徒们一样期待圣灵的指引和力量是正确的吗？我觉得
我们有。我简直不敢相信圣灵的应许只是为了使徒和
生活在他们那个时代的基督徒，但是是基督徒可以兑现的承诺
在圣灵管理的所有时代中，它的实现始于五旬节那天，但将
只有当刀剑犁铧，长矛修钩时，才能完成。
民族不再举剑攻击民族，他们也不再学习战争”
让我们查考基督所指的父的应许，让我们
以经解经。使徒彼得告诉我们在哪里可以找到应许以及什么
这是。这是先知约珥所说的。 “这将在末世实现，上帝说
我将把我的灵倾注在所有有血肉的人身上”“最后的日子”或“后来”的翻译
在约珥 - 在旧时代应该完成之后，“在最后的日子里”
新时代，这会发生。这将是那个新的显着标志
分配。 “我将把我的灵倾注在所有有血肉的人身上”，而不是像以前那样只对犹太人
时代，但在所有国家。然后先知继续给出圣灵的一些结果
像“你的儿女要说预言”那样工作，不分性别
在赐福中，“你的老人将做梦，你的年轻人
将看到异象“将不分年龄，”在仆人和在
那些日子的婢女，我将倾注我的精神”将没有区别
鉴于条件，“事情将是这样的，无论谁
求告主名就得救”这里没有提到
创造奇迹的力量，或说方言的恩赐。有给出的时间
使徒们是偶然的，无疑是非常重要的帮助
预言是为了区分新时代，但重点在于
应许是“我将把我的灵浇灌凡有血气的”，而伟大的结果是
（4
“你们要预言” 预言并不一定意味着预言
未来的事件，这意味着为他人说话同样合法，因此通常是
在圣经中用于代表上帝说话的人，即解释圣经和
让真相大白。正如彼得所说，应许在五旬节那天实现了
但我们没有读到有任何事件的预测；然而有一个最
热诚而有力地传讲福音，以及建立在旧时代的传道
遗嘱经。我相信应许中的“预言”二字包括两个意思
基督教时代曾有预言，受圣灵启发，有
就像彼得在约法看到的那样，来自同一个源头的梦想，有异象
和保罗所拥有的启示，尤其是拔摩岛上的使徒约翰，但是
我想我们可以假设这个应许在很大程度上是指，就像在五旬节那天，
对福音的认真和广泛的宣讲，以及显着的特点
基督教被预测为（1）“圣灵浇灌所有有血气的人”
不分民族、年龄、条件或性别。 (2d) 郑重宣布
福音甚至传到地极。如果对诺言的这种解释是
那么我们可以得出一个合理的结论，即今天的基督徒
合法地分享通过先知约尔所作的“父的应许”，正如之前所说的那样
使徒彼得或使徒约翰。我不觉得有什么困难
使徒们创造了奇迹，而我们没有，因为除了“预言之灵”之外
这里没有给出关于圣灵将以何种形式显现的应许
他的权力。我转向第 12 章哥林多前书的 pter 并发现这一切都得到了解释
“恩赐有分别，圣灵却是同一位，也有不同的
操作，但它是同一位上帝在所有的工作。对于一个
由圣灵赐予他人智慧之言
相同的精神；借着同一个圣灵转向另一种信仰；给另一个人治愈的礼物
相同的精神；对另一个人创造奇迹；另一个预言；给另一个
辨别诸灵；到另一种不同的方言；对另一个的解释
方言；但所有这些都使一个人与自己同一个精神分裂
每个人都可以按照他的意愿。”
如果时间允许，关注一下
记录在“使徒行传”中的基督教工作，看看它的成功是多么无条件
归于圣灵，成就大事的人如何成为人
谁“被圣灵充满”——人们在特殊场合如何“被圣灵充满”
与圣灵一起”，为他们准备重要的职责，以及一般如何
就所有人而言，“接受圣灵”和
不仅是作为引导他们归向基督的手段，而且是后来的生活
他们心中的力量 “自从你们相信以来，你们受过圣灵吗”？
“从那以后，你们还相信在他里面受了应许的圣灵的印记，
这是我们继承产业的保证，直到赎回所购买的
拥有，以赞美他的荣耀。” - 时间过去了
哪些人可以被圣灵充满？当我们读到作品时
像怀特菲尔德、卫斯理、司布真、穆迪和其他类似的人
我想我们不得不说。这些人肯定是“被圣灵充满
和能力。”如果有更热切的祈求祈求祝福
毫无疑问，这样的人的数量会成倍增加。
我们应该从基督教开始工作的事实中吸取什么教训
在耶路撒冷？如果我们正确地认为这表明新
时代不是脱离旧时代的事物，而是时代的发展
本质上相同的东西，在有些不同的条件下，那么我们不能
现在将新旧分开。在已经降临的揭示真理的身体里
对我们来说，我们会发现旧约圣经是完成和应验
旧的。它们是如此紧密地联系在一起，以至于将它们分开就是摧毁它们
两个都。如果新约是真实的，旧约必须是真实的，如果旧约是真实的
必须是新的。
他们一起站立或倒下。就像一些古代房屋的两根主要柱子一样，它们如此建造并支撑着上帝的教会，以至于毁灭
其中任何一个都是建筑物的破坏。但我们可以放心，所有
在任何不信的参孙出现之前，这些时代都会过去，即使
用尽全力鞠躬，也能推倒。旧约是
一个非常好的地方，开始宣讲新事物。它对上帝的启示
创作中的作品，它对他的威严和权力的精彩描述，它的历史
关于他与人类之子的交往，它的预言和诗篇，它的启示
法律作为校长带领人归向基督；所有这些都是经过尝试的基础
恩典圣殿必须站立的石头。有什么房间
除非有罪，否则宽恕，怎么可能有罪或知识
除非有法律，否则怎么会有法律？
立法者和男人觉得对他负责的立法者？以及在所有的地方
广泛的书籍有没有更好的法律启示？你在哪里可以找到男人的
对上帝的责任比旧约圣经更彻底地教导基督和他的使徒在传道时经常引用的那些圣经？我没有
对故意将旧约搁置在书架上的任何形式的教导表示同情。
大约十天前，一个中国人告诉我：“地处如此之大，我没有机会
听到传福音，我通过阅读圣经被带到基督面前，我得到
首先是新约。我读到了关于基督诞生和他生活的一些故事，
并且完全不相信。后来我得到了旧约，当我阅读时，它
似乎是真的。我继续检查它，越来越多，我明白了
看看基督是否是必要的。我读了新约
再次。我看到并觉得这也是真的。我全心相信
高兴。 - 让基督徒在做上帝的工作时，按照以下方式去做
他已经任命并把自己置于圣灵的引导之下，不断地
祈祷并期待他的教导和他的力量，并利用整个启示
上帝所赐的真理。因此，他们希望建立在“
使徒和先知耶稣基督自己是房角石“圣殿”
在主里——一座燃烧着火的庙宇世界不会毁灭
1882 年 8 月 6 日在广州布道 - 抄送给母亲
H
Original Format
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Sermon
Dublin Core
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Title
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Section of Sermon by Henry, August 6, 1882
Subject
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Disciples; Forgiveness--Religious aspects--Reformed Church; Christianity and other religions--Judaism; Holy Spirit; Bible; Missionaries; New Testament--Relation to the Old Testament
Description
An account of the resource
This sermon focuses on the efforts of Christ's disciples and the power of the Holy Spirit. It claims that the forgiveness of those who crucified him is important to the centering of Christianity in Jerusalem, confirming it as a successor to Judaism. It assigns to the Holy Ghost the task of converting all the gentile nations of the world. Henry says that the work of Whitefield, Wesley, Spurgeon, and Moody has clearly been inspired by the Holy Spirit. He also tells of a Chinese preacher who revealed to him the inseparability of the Old and New testaments.
Creator
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Noyes, Henry Varnum
Source
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Loose, The College of Wooster, Special Collections, <a href="https://www.wooster.edu/academics/libraries/collections/collections/historical/noyes/" target="_blank" rel="noopener">Noyes Collection</a>
Publisher
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Unpublished
Date
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1882-08-06
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Council on Library and Information Resources Hidden Special Collections Grant
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<a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank" rel="noopener">NO COPYRIGHT - UNITED STATES</a>
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PDF
Language
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eng (English)
Type
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Text
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noyes_c_misc_832
Coverage
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<a href="https://www.geonames.org/281184/jerusalem.html" target="_blank" rel="noopener">Jerusalem</a><br /><a href="https://www.geonames.org/283445/judaea.html" target="_blank" rel="noopener">Judaea</a><br /><a href="https://www.geonames.org/284584/samaria.html" target="_blank" rel="noopener">Samaria</a><br /><a href="https://www.geonames.org/285111/al-ayzariyah.html" target="_blank" rel="noopener">Al `Ayzarīyah</a><br /><a href="https://www.geonames.org/255687/nisi-patmos.html" target="_blank" rel="noopener">Patmos</a><br /><a href="https://www.geonames.org/1809858/guangzhou.html" target="_blank" rel="noopener">Guangzhou</a>
Bible
Christianity
churches
preaching
sermon
-
https://noyesletters.org/files/original/4e402ca980d58b9fbc741f2e9c1421c0.pdf
2e07d65fadc402822a24e25432b18dcd
Dublin Core
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Title
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Sermons by Henry Varnum Noyes
Description
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These are partial sermons written by Henry Varnum Noyes. The vast majority of them appear to have been preached in Canton (Guangzhou), China.
Creator
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Noyes, Henry Varnum
Source
A related resource from which the described resource is derived
The College of Wooster, Special Collections, <a href="https://www.wooster.edu/academics/libraries/collections/collections/historical/noyes/" target="_blank" rel="noopener">Noyes Collection</a>
Publisher
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Unpublished
Contributor
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Council on Library and Information Resources Hidden Special Collections Grant
Rights
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<a href="https://rightsstatements.org/page/NoC-US/1.0/?language=en" target="_blank" rel="noopener">NO COPYRIGHT - UNITED STATES</a>
Format
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PDF
Language
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eng (English)
Type
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Text
Date
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1881-1882
Subject
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Sermons; Preaching; Missionaries; Clergy; Presbyterian Church; Christianity; Bible
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Text
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(3)
that has gushed out of primitive rocks and rolled down to us from its most original
sources the precious deposits [Illegible]: and its old rivers that have watered
Paradise, have their beds [?streamed?] with the glistening treasure".
The minister of the gospel who turns away from such a treasury of knowledge, who leaves
Gods witten work to draw his inspiration from other sources is like those foolish Jews
of old who forsook the fountain of living waters and hewed out for themselves cisterns
[Illegible] cisterns that could hold not water"
II
But Ezra not only searched the law [u] he [/u] [u] also [/u] [u] kept [/u] [u] it [/u]
An exile in so far off [?trained?] as he long and earnestly studied and meditated
upon the writings of Moses and Isaiah and Jeremiah and Ezekiel and found with what
accuracy of detail they had [?aforetime?] described the experiences through which his people in his
own lifetime were passing it must have come to him with all the force of absolute demon-
stration that these books were written by inspiration from above. In this sure belief therefore
he sought then to satisfy the needs of his own soul. He applied them to his own [?care?]
and [?endeavored?] to walk in all the commandments and ordinances of the Lord
blameless. Example was thus joined with precept to give him the wide influence which
he evidently possessed. He is in this respect an illustration of one good
effect of the captivity. God who knows how to bring good out of evil seems to have
made this captivity a means of spreading more widely a knowledge of the truth, and
this especially by placing living examples of its power in far off heathen nations.
When Nebuchadnezzar the King of Babylon in haughty pride and burning rage caused
Shadrach Meshach and Abednego to be cast into a fiery furnace, seven times heated
because they would not bow down and worship the golden image which he had set up,
and then saw them come forth from those fierce flames "Without an hair of their head
singed, neither their coats changed, nor their smell of fire passed upon them" he
made this remarkable declaration and decree. "Blessed be the God of Shadrach Meshach
and Abednego, who hath sent his angel and delivered his servants that trusted in
him, and have changed the King's [?word?], and yielded their bodies that they might
not serve nor worship any god, except their own God. Therefore I make a
[?decree?] that any people nation and language which speak anything amiss against
the god of Shadrach Meshach and Abednego, shall be cut in pieces and their
houses made a dunghill; because there is no other God that can deliver after
this sort."
When Darius the Median saw his prime minister Daniel, in
spite of the [?armed?] opposition of the highest officers in the kingdom, and in [?defence?]
of the kings [?an?] [?were?] three times a day offer prayer to Jehovah although he knew that
the penalty was death and when afterwards he saw him early at night into a
den of hungry lions and in the morning come forth unhurt in astonishment
and reverence he wrote "I make a decree that in every dominion of my kingdom
men tremble and fear before the God of Daniel, for he is the living God, and
stedfast forever and his kingdom that which shall not be destroyed, and his
dominion shall be even unto the end"
We know the influence that Mordecai and Esther obtained in
the court of Ahasuerus and it was undoubtedly to customs or duties con-
nected unto [?bear?] [Illegible] that Haman referred when he said "There is a certain
people scattered abroad and dispersed among the people in all the provinces of
this Kingdom; and their laws are diverse from all people; neither keep they the
King's laws; therefore it is not for the Kings profit to suffer them."
Thus did those who were faithful among the Jews, by
their conduct bear testimony to the truth, and in their captivity in Babylon and
[Illegible] wide [?oppression?], through the one hundred and twenty seven provinces
of [?Thesia?] and Persia become living apostles known and read of all men. [?Eminent?]
among those living apostles in the court of Artaxerxes the Persian was Ezra the scribe. No other
evidence of his high station then is needed than that wonderful commission for a heathen king
to write which Artaxerxes gave to Ezra. And I even I Artaxerxes the King do make a
decree to all the treasures which are beyond the river, that whatsoever Ezra the
priest, the scribe of the law of the God of the heaven shall require of you, it be done speedily
Whatsoever is commanded by the God of heaven, let it be diligently done for this
house of the God of heaven; for why [?should?] there be wrath against the realm of the King
and his sons. And then Ezra after the [?visitation?] of thy God, that is thine hand,
[?nt?] magistrates and judges which may judge all the people that are beyond the river, all
such as known in laws of thy God; [u] and [/u] [u] teach [/u] [u] ye [/u] [u] them [/u] [u] that [/u] [u] know [/u] [u] them [/u] [u] not [/u]" Thus
was Ezra a [?woman?] that needed not to be ashamed. By this thorough knowledge
of the Law, and his irreproachable character, he was prepared to go up to Jerusalem
to take his place as an eminent leader in Israel and in that position do [?such?] the
important work which God had in his providence assigned him. Having "set his
heart to search the law of Jehovah and to keep it" he was prepared to teach in
Israel statutes and judgements - We need hardly stop to commend the example
of Ezra in [u] keeping [/u] the law which he taught to others, for everyone knows that a minister
who does not end his own life by the teachings of God's word can do more harm by his con-
duct then good by his preaching. Example and precept must go together in him who would
be a [?successful?] teacher in Israel
III
The subject matter of Ezra's teaching was the statues and
judgements which God had revealed. He preached not himself but was a [u] messenger [/u] to
make known to the people the will of God. - On his arrival at Jerusalem he addressed
himself energetically to the thorough reform of some abuser, that had crept in among the
people while were in flagrant violation of the [?women?] and of God after this time the
Scriptures are silent in regard to him for the next twelve years. He was however quietly
[?closing?] a most laborious and most useful work, and in the direct line of his purpose
to "teach in several statutes and judgements." He was diligently collecting from all
possible sources manuscript copies of the sacred books carefully examining, & collating
to separate the spurious from the genuine and make a faithful [?manuscript?] of the latter;
(4)
under the guidance of inspiration making such additions and explanations and
revisions as were necessary, and thus establishing a fixed canon of divinely inspired [?book?]
for [?general?] use, and for the service of the sanctuary, and that not alone for his own
generation but for all succeeding ages. It was the [u] first [/u] great [u] Bible [/u] [u] [?Revision?] [/u]. To
assist in his laborious work he gathered around him one hundred and twenty
assistants of whom at least three [Illegible] Haggai, and Malachi were [?thunderous?]
inspired prophets. This company was called [u] The [/u] [u] Great [/u] [--[u] Synagogue [/u]--] [u] Synagogue [/u]
It is [Illegible] that during the life of Ezra the Old Testament was fixed [?on?] it
[?werent?] form, with the exception of the prestige [?of?] Malachi and a few verses of Chronicles;
and before the last member of the Great Synagoge [?far nigh?] away it had been
completed entire as it remain to this day. -
The time came at length when Ezra had the opportunity of publish
putting honor upon the word of God, of making it known to the Jewish people, and
reaping a glorious harvest for those long years of patient toil which may have sometime
seemed to him to be without much visible fruit. God prepared the hearts of [--his--]
the people to welcome the labour of his servant. It was the first day of
the first month of the [?civil?] year- A New Year's Morning. It was the Feast
of Tabernacles and a time of rejoicing for the city wall which had been in ruins
for more than 140 years had just been rebuilt under the direction of Nehemiah.
On this morning Ezra received a request to bring forth that volume which it
was no doubt well known that he had completed and read it to the people. Men
followed what was in all probability the grandest series of Bible readings that have
ever taken place in this world's history. It began with prayer. This is the record of
it (Neh 8th) "And all the people gathered themselves together as one man into the street that
was before the water gate; and they spake unto Ezra the scribe to him the book of the law
of Moses which the Lord had commanded to Israel. And Ezra opened the
book in the sight of all the people; and when he opened it all the people stood up.
And Ezra opened the book in the sight of all the people; and when he opened it
all the people stood up. And Ezra blessed the Lord the great God. And all
the people answered amen Amen and they bowed their head and worshipped
the Lord with their faces to the ground. And he read therein from morning until
mid-day, and the ears of all the people were attentive unto the book of the law.
a large number of priests and Levites were appointed to assist in the reading and
interpretation each they "[?carried?] the people to understand the law; and the people
stood in their place. So they read in the book of the law of God distinctly, and
gave the [?sermon?], and caused them to understand the reading. And all the
people wept when they heard the words of the law. But Ezra, convinced of the gen-
uineness of their repentance exhorted them to be joyful rather "Go your way eat
the fat, and drink the sweet, and send portions unto them for whom
nothing is prepared for this day is holy unto our Lord; neither be ye sorry;
for [u] the [/u] [u] joy [/u] [u] of [/u] [u] the [/u] [u] Lord [/u] [u] is [/u] [u] your [/u] [u] strength [/u]". The people came together again
on the second day and these great Bible mass meetings seem to have continued
until the twenty fourth day of the month. What was the result? On the twenty
fourth day a solemn fast was appointed, one fourth part of the day they
read in the book of the law of the Lord their God, and another fourth part they
conferred and worshipped the Lord their God, and then they wrote out a sure
covenant which, in behalf of all the people, was signed and sealed by their
princes, Levites, and priests, and by that covenant they bound themselves with
a curse and an oath "to walk in Gods law, which was given by Moses
the servant of God, and to observe and do all the commandments of the Lord
their God and his judgements and his statutes." The [?stated?] Sabbath Synagogues
service is not without reason supposed to have been suggested by and followed this mem-
orable reading of the law. Little more is said in regard to Ezra after this time.
He doubtless continued his faithful labors until he died at the good old age of
one hundred and twenty years. And what a grand work he accomplished!
To have had the [?share?] which he had in giving the Old Testament Scriptures to the
world, and in the establishment of it sanctuary services, would have been enough
to crown with undying glory an angelic life. He doubtless [?builden?] better than he knew
and to day [?asuites?] all the glory to Him who guided and blessed him. [Illegible]
point for us to notice is that it was done by honestly endeavoring to find out and then have
forming with conscientious faithfullness the duties that met him in the position where God's will
and providence placed him. In this respect all may imitate him and so during their [?lives?] will
not be spent in vain nor will they [?fail?] of a glorious reward. - Among many
examples that might be referred to of those who have followed in the footsteps of Ezra I
will mention only one, that widely known and wonderfully successful evangelist
Moody. Without the profound scholarship of Ezra he is still wonderfully like
him in those [?characteristics?] to which the text refers. Before he became known
to the world he had long been a very careful and an exceedingly diligent
student of the word of God. He had followed its precepts by faithful personal
effort for the good of others, and especially for the poor, the neglected and the [?depressed?]
in a vast number of the streets, and lanes, and bye ways of that great city where
he lived. And since God has called him to a wider [?span?] of public labor we all
[--know--] know that the grand characteristic of his preaching is that it comes mainly from his
Bible. He makes it his business to teach in Israel the statues and judgements of Jehovah
as revealed in his written word.
Let us ourselves imitate and teach those whom we train for the ministry here
to imitate such worthy examples carrying deep in our hearts the unchanging conviction
that no higher commendation can be written of a ministers life, and no nobler
epitaph can be placed above his grave than these words recorded in the book
of the prophet Ezra "He prepared his heart to seek the law of the Lord, and
to do it, and to teach in Israel statues, and judgements"
Preached at Canton Sept [?4?]th 1881
-HV Noyes
(3)
从原始岩石中喷涌而出，从最原始的地方滚落到我们身边
来源珍贵的矿藏[无法辨认]：以及它曾经浇灌过的古老河流
天堂，让他们的床流淌着闪闪发光的宝藏”。
离开这样一个知识宝库的福音传道人
上帝从其他来源汲取灵感的著作就像那些愚蠢的犹太人
古人离弃活水的泉源，为自己凿出池子
[无法辨认] 不能盛水的水箱”
二
但以斯拉不仅查考了律法，还遵守了
一个遥远的流放者，他长期认真地学习和冥想
在摩西、以赛亚、耶利米和以西结的著作中发现
他们以前所拥有的细节的准确性描述了他的人民在他的
自己的一生即将过去，他一定会以绝对的力量来证明这些书是受上头启发而写成的。因此，在这种确定的信念中
那时他试图满足自己灵魂的需要。他将它们用于自己的护理
并努力遵行主的一切诫命和典章
无可指责。因此，榜样与言传身教相结合，使他具有广泛的影响力
他显然拥有。在这方面，他是一种善的例证
囚禁的影响。知道如何从恶中带出善的上帝似乎有
使这种囚禁成为更广泛传播真理知识的手段，并且
这尤其是通过在遥远的异教国家树立其权力的活生生的例子。
当巴比伦王尼布甲尼撒在傲慢的骄傲和燃烧的怒火中
Shadrach Meshach 和 Abednego 将被投入火炉中，加热七次
因为他们不肯下拜敬拜他所立的金像，
然后看到他们从那烈火中冒出来“没有一根头发
被烧焦了，他们的外套既没有改变，也没有他们身上散发出火的气味”他
作出了这一非凡的宣言和法令。 “沙得拉米煞的神是应当称颂的
和阿贝德尼戈，他差遣他的使者，拯救了他的仆人
他，改变了国王的话，交出他们的身体，以便他们可以
除了他们自己的上帝之外，不侍奉也不崇拜任何神。因此我做了一个
颁布法令，任何说任何不妥的民族和语言的人
Shadrach Meshach 和 Abednego 的神，将被切成碎片，
房子变成了粪堆；因为没有其他神能在之后拯救
这种。”
当中央大流士见到他的首相但以理时，在
尽管王国最高官员的武装反对，在防御
国王中有 3 次每天向耶和华祷告，尽管他知道
惩罚是死刑，后来他在深夜看到他变成了一个
饥饿的狮子的巢穴，早上出来，惊讶地安然无恙
他满怀敬意地写道：“我下令在我王国的每一个领地
人在但以理的神面前战兢惧怕，因为他是永生的神，
永远坚定，他的王国不会被毁灭，他的
统治到最后”
我们知道末底改和以斯帖在
亚哈随鲁斯的宫廷，哈曼在说“有一定的
散在国外的人，散布在全国各省的人民中
这个王国；他们的法律因人而异；也不让他们
国王的法律；因此，让他们受苦不利于国王。”
那些在犹太人中忠心的人就是这样，
他们的行为证明了真理，并在他们被囚禁在巴比伦和
[难以辨认] 广受压迫，穿越一百二十七省
Thesia 和 Persia 成为活生生的使徒，为所有人所熟知和阅读。杰出
在波斯人亚达薛西宫廷中活着的使徒中，有抄写员以斯拉。没有别的
那么他的崇高地位的证据比对异教国王的出色委托更需要
写下亚达薛西给以斯拉的东西。我什至我阿尔塔薛西斯国王确实做了一个
对河外所有的财宝下令，无论以斯拉
司祭，天上的上帝律法的文士将要求你，尽快完成
凡是天上的神所吩咐的，都要努力去做
天上神的殿；为什么要对国王的领域发怒
和他的儿子们。然后以斯拉在你的上帝拜访之后，那是你的手，
nt 法官和法官可以审判所有在河外的人，所有
诸如在你上帝的律法中所知道的；并教导那些不知道他们的人”
以斯拉是一个不需要感到羞耻的女人吗？通过这种透彻的认识
律法和他无可指责的品格，他准备上耶路撒冷
取代他的位置以色列一位杰出的领导人，在那个职位上这样做
上帝在祂的旨意中分配给他的重要工作。有“设置他的
心要查考并遵守耶和华的律法”，他准备在
以色列的法规和判决——我们不必停下来赞扬这个例子
以斯拉在遵守他教给别人的律法上，因为每个人都知道传道人
不以上帝话语的教导结束自己生命的人，会因他的恶行而造成更大的伤害——
导管然后好由他的讲道。榜样和教训必须在他身上并存
在以色列做一名成功的老师
三
以斯拉教导的主题是雕像和
神所启示的审判。他不是自己传道，而是传道的使者
使人们知道上帝的旨意。 - 在他抵达耶路撒冷时，他发表了讲话
他自己积极地去彻底改造一些已经潜入其中的施虐者
在这段时间之后，人们公然侵犯妇女和上帝
在接下来的十二年里，圣经对他保持沉默。然而他却默默无闻
完成一项最费力和最有用的工作，并直接按照他的目的
“教导几条法令和判决”。他孜孜不倦地收集所有
可能的来源 神圣书籍的手稿副本 仔细检查和整理
将赝品与真品区分开来，对真品进行忠实的手稿；
(4)
在灵感的指导下做出这样的补充和解释，
必要时进行修订，从而确立了神圣灵感书籍的固定经典
为一般用途，为圣所服务，而不仅仅是为了他自己的
一代，但对于所有随后的时代。这是第一次伟大的圣经修订。至
协助他辛勤的工作，他聚集在他周围一百二十
至少三个[难以辨认]哈该和玛拉基的助手是雷鸣般的
启发先知。这家公司被称为大犹太教堂
[难以辨认]，在以斯拉的一生中，旧约是固定在它上面的
没有形式，除了玛拉基的声望和一些编年史的诗句；
在遥远的大犹太教堂的最后一个成员之前
完整完成，直到今天。 -
以斯拉有机会出版的时候终于到了
尊重上帝的道，让犹太人知道，
为那些可能有一段时间的长期耐心辛劳收获了光荣的收获
在他看来，似乎没有多少可见的果实。神预备了人的心
人们欢迎他仆人的工作。这是第一天
民年的第一个月——新年的早晨。这是盛宴
住棚和为已成废墟的城墙欢欣鼓舞的时刻
140 多年来，在尼希米的指导下刚刚重建。
今天早上，以斯拉收到了一个请求，要求把它提出的那本书拿出来。
毫无疑问，他已经完成并宣读给人们听。男士
紧随其后的是很可能是最宏大的一系列圣经阅读，
在这个世界的历史上从未发生过。它从祈祷开始。这是记录
它（尼 8 日）“所有的人都聚集在一起，像一个人一样来到街上，
在水闸前；他们将律法书告诉文士以斯拉
耶和华吩咐以色列人的摩西。以斯拉打开了
在所有人的视线中预订；当他打开它时，所有的人都站了起来。
以斯拉在众人面前展开这本书；当他打开它
所有的人都站了起来。以斯拉祝福耶和华伟大的神。和所有
百姓回答阿门阿门，低头敬拜
主面伏于地。他从早上读到
正午，众人的耳朵都在听律法书。
大量的祭司和利未人被任命协助阅读和
解释每一个他们“带着人民了解法律；和人民
站在他们的位置上。于是他们清楚地阅读了上帝的律法书，并且
讲道，使他们明白所读的内容。而所有的
人们听到律法的话就哭了。但以斯拉深信这一代——
他们悔改的感觉鼓励他们要快乐，而不是“走你的路吃
肥，喝甜，分给谁
什么都没有准备好，这一天对我们的主来说是圣洁的；你们也不要后悔；
因为主的喜乐是你的力量”。人们再次聚集在一起
第二天，这些伟大的圣经群众大会似乎还在继续
直到每月的二十四日。结果如何？在二十
第四天庄严禁食，他们一天的四分之一
他们读了耶和华他们神的律法书，又读了第四部分
授予并敬拜主他们的神，
Original Format
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Sermon
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Title
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Section of Sermon by Henry, September 4, 1881
Subject
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Bible; Bible--Prophecies--Jews; Jews--History--Babylonian captivity, 598-515 B.C; Sukkot
Description
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This sermon examines the life of Ezra, uplifting him as both a student and a paragon of the law of his people. It tells of his resilience towards his enemies and the dedication with which he directed the Feast of the Tabernacles. It closes by mentioning the work of an evangelist named Moody, whom Henry compares to Ezra.
Creator
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Noyes, Henry Varnum
Source
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Loose, The College of Wooster, Special Collections, <a href="https://www.wooster.edu/academics/libraries/collections/collections/historical/noyes/" target="_blank" rel="noopener">Noyes Collection</a>
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Unpublished
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1881-09-04
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Council on Library and Information Resources Hidden Special Collections Grant
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<a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank" rel="noopener">NO COPYRIGHT - UNITED STATES</a>
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PDF
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eng (English)
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Text
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noyes_c_misc_831
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<a href="https://www.geonames.org/98228/babylon.html" target="_blank" rel="noopener">Babylon</a><br /><a href="https://www.geonames.org/130758/islamic-republic-of-iran.html" target="_blank" rel="noopener">Persia</a><br /><a href="https://www.geonames.org/281184/jerusalem.html" target="_blank" rel="noopener">Jerusalem</a><br /><a href="https://www.geonames.org/countries/IL/israel.html" target="_blank" rel="noopener">Israel</a><br /><a href="https://www.geonames.org/1809858/guangzhou.html" target="_blank" rel="noopener">Guangzhou</a>
Bible
Christianity
death
history
sermon
-
https://noyesletters.org/files/original/3519a27a1772f512946fb32e5d81218f.pdf
335b2c040a6d503e52ec2160269685f8
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Title
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Sermons by Henry Varnum Noyes
Description
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These are partial sermons written by Henry Varnum Noyes. The vast majority of them appear to have been preached in Canton (Guangzhou), China.
Creator
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Noyes, Henry Varnum
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The College of Wooster, Special Collections, <a href="https://www.wooster.edu/academics/libraries/collections/collections/historical/noyes/" target="_blank" rel="noopener">Noyes Collection</a>
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Unpublished
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Council on Library and Information Resources Hidden Special Collections Grant
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<a href="https://rightsstatements.org/page/NoC-US/1.0/?language=en" target="_blank" rel="noopener">NO COPYRIGHT - UNITED STATES</a>
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PDF
Language
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eng (English)
Type
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Text
Date
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1881-1882
Subject
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Sermons; Preaching; Missionaries; Clergy; Presbyterian Church; Christianity; Bible
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(1)
Luke 24:49
[u]But tarry ye in the city of Jerusalem until ye be endued with
power from on high[/u]. This is among the injunctions which Christ laid upon his
disciples during the time that elapsed between his resurrection and his ascension. His
Earthly toil, his sorrow and his pain at last [--were--] are finished. Sin and death and hell
have all been conquered. A few more waiting days and, crowned with triumphant
glory, he is to ascend from Bethany, his loved place of Earthly rest, to his eternal
throne in heaven. These few days seem to have been spent, not so much in
shewing himself to an unbelieving world, as in instructing comforting and
establishing those disciples from whom he is so soon to be separated. Among the important
directions given at this time and thus stamped with the impress of a parting command
is the one which the text records "Tarry ye in the city of Jerusalem until ye be
endued with power from on high." This direction means more than simply [u] do [/u] [u] not [/u]
[u] leave [/u] [u] Jerusalem [/u]. It means tarry before [u] entering [/u] [u] upon [/u] [u] your [/u] [u] appointed [/u] [u] Mission [/u],
and tarry [u] in [/u] [u] the [/u] [u] city [/u] [u] of [/u] [u] Jerusalem [/u]. The [u] active [/u] [u] restlessness [/u] that enters
so largely into the worlds busy life to-day, in contemplation of such an immense
work as Christ had just laid before his disciples, is "that repentance and
remission of sins should be preached in his name among all nations," would
hardly had said "[u] tarry [/u]". It would rather have said Gird up your loins for
energetic and [u] immediate [/u] work. A [u] world [/u] is [u] waiting [/u] for the glorious proclamation
of forgivness which must come through you. Not a [u] day [/u] not an [u] hour [/u] is to be lost;
the last thing for you [--to do is--] to think of doing is to [u] tarry [/u]. But [u] Christ [/u] more wisely
said [u] tarry [/u]. The thoughts which naturally arise in connection with the [tax]
will lie in the answers to two inquiries (1st) Why [u] tarry [/u]? (2d) Why tarry [u] in [/u] [u] the [/u] [u] city [/u]
[u] of [/u] [u] Jerusalem [/u]?
I
[u] Why [/u] [u] tarry [/u]? Christ did not tell them just [u] how [/u] [u] long [/u] they were to tarry, but
told them to tarry "until [u] they [/u] [u] were [/u] [u] endued [/u] [u] with [/u] [u] power [/u] [u] from [/u] [u] on [/u] [u] high [/u]" again it is said "wait
[u] for [/u] [u] the [/u] [u] promise [/u] [u] of [/u] [u] the [/u] [u] Father [/u]" - again "ye shall be baptized with the Holy Ghost not many days
hence"- and still again "ye shall receive [u] power [/u] after that the Holy Gost is come
upon you" - The text then is equivalent to saying, tarry [u] until [/u] [u] the [/u] [u] Holy [/u] [u] Ghost [/u] [u] is [/u] [u] come [/u]
[u] upon [/u] [u] you [/u]. Christ had already promised them this blessing. In the 16th chap of John
and 7th verse he says "Nevertheless I tell you the truth it is expedient for you that I go away,
for if I go not away the [u] Comforter [/u] will not come unto you, but if I depart I will send
him unto you." This [u] Comforter [/u] was the [u] Holy [/u] [u] Ghost [/u], as our Saviour himself says, John
14:26 "But the Comforter which is the [u] Holy [/u] [u] Ghost [/u], whom the Father will send in my name
he shall teach you all things and bring all things to your remembrance whatsoever I
have said unto you" - I will suggest [u] three [/u] reasons why it seemed em-
inently appropriate that the disciples should [u] wait [/u] for this promised descent of the Holy Ghost before
they commenced their ministry. (1st) The New Dispensation, now just beginning, in which
their ministry was to be accomplished, was in a special sense under the administration of the
[u] Holy [/u] [u] Spirit [/u]. The development of God's purposes in human history is carried on under
these great administrations. The [u] first [/u] reached from the beginning to the time of Christs
resurrection. Its form was [u] government [/u] its teaching [u] law [/u] and its requirements were largely
those of [u] service [/u], a service which as Paul expresses it "[u] gendered [/u] to [u] bondage [/u]" Its
great distinguishing peculiarity was the worship and service of the one true God, as
contrasted with the idolatry of heathen nations. I think we may not inappropriately
style it the administration of [u] God [/u] [u] the [/u] [u] Father [/u]. But it all the time looked forward to
something to come. It contained within it a [u] promise [/u], a promise which gave birth to
a hope. And the promise was all the time growing brighter, and the hope growing stronger
as the ages went on, until the promise found its [u] fulfillment [/u] and the hope its [u] completion [/u]
in Christ. Prophecy and sacrifice culminated here, and when on the cross the dying Son
of God cried out "[u] It [/u] [u] is [/u] [u] finished [/u]" the old Dispensation had accomplished its purpose
and the new one began. But God the Father besides promising to give his [u] Son [/u]
for the life of the world, had made another promise relating to the Dispensation that was
to come in these words (Joel 2: 28) "And it shall come to pass afterward that I will
pour out my [u] Spirit [/u] upon all flesh; and your sons and your daughters shall
prophesy, your old men shall dream dreams, your young men shall see visions. And also
upon the servants and upon the handmaids in those days will I pour out my Spirit.
And it shall come to pass that whosever shall call upon the name of the Lord
shall be saved". This was the "[u] promise [/u] [u] of [/u] [u] the [/u] [u] Father [/u]" to which the Saviour refers in
the gospel of John, or promise which as Peter explains began to be fulfilled on the day of
Pentecost. Then commenced the administration of the Holy Spirit an ad-
ministration which will continue until Christ shall come again to set up a Kingdom of
glory which will be everlasting, and thus begin a [u] third [/u] administration which will
be in a special sense the administration of [u] God the Son [/u]. Now the work of the
Apostles was to be under the [u] second [/u] of these administrations. As the distinguishing factor
of the first was [u] law [/u], so the distinguishing feature of the second was [u] grace [/u]. Christ
came to provide for its establishment but not to [u] administer [/u] it. "For the law came by
Moses, but grace and truth [u] came [/u] by [u] Jesus [/u] [u] Christ [/u] "He came" as one writer well expresses it "with
[u] forgivness [/u] in one hand and [u] holiness [/u] in the other, offering both to all, but refusing either to
every one not willing to accept both". But his ministry began and ended with the Old
Dispensation, as did also that of John the Baptist. He established no new churches, and his
personal ministry was confined to the Jews. He says himself "I am not sent but to the lost
sheep of the house of Israel". Not so however the Apostles. They were commanded to go
into all the world and preach the gospel to every creature" And they were to do this under
the direction of, and by the power of the [u] Holy [/u] [u] Ghost [/u]. It is the special office of the
Holy Ghost to make an [u] application [/u] of Christs forgiving love, and sanctifying grace
to the hearts of men, and thus bring back a revolted world to its allegiance to God
"But ye shall receive power" was one of the Saviour's parting promises "[u] after [/u] [u] that [/u] [u] the [/u] [u] Holy [/u]
[u] Ghost [/u] [u] is [/u] [u] come [/u] [u] upon [/u] [u] you [/u], and ye shall be witnesses unto me both in Jerusalem and in
all Judea, and in Samaria and unto the uttermost of the Earth." Their power
for work, and their work itself were both to come in point of time [u] after [/u] the descent
of
(2)
of the Holy Ghost. Even Christ himself is [?rejuvenated?] after his resurrection, as
giving his commandments to his disciples "[u] through [/u] [u] the [/u] [u] Holy [/u] [u] Ghost [/u]" See Acts 1:2 "Until
the day in which he was taken up after that he [u] through [/u] [u] the [/u] [u] Holy [/u] [u] Ghost [/u] had
given commandments unto the apostles whom he had chosen". Under such cir-
cumstances as these, for the Apostles to have commenced their ministry [u] before [/u] that coming
of the Holy Ghost, which had been promised, would have been like a subaltern endeav-
oring to bring on an engagement prior to orders issued by the commanding general
(2d) The apostles needed to wait for the promised gift of the Holy Ghost in order
to be [u] themselves [/u] [u] prepared [/u] [u] for [/u] [u] their [/u] [u] work [/u]. They were honest and earnest no doubt, but
they were still weak in the presence of the powerful for which they must grapple
They fled, at the first note of alarm, when their Master was [?seized?]. With only
their own strength, upon which to rely, they would doubtless do the same thing again.
They needed also [u] wisdom [/u] from above else the Saviour had not promised to send
the Comforter as a [u] teacher [/u] "to [u] teach [/u] you all things, and bring all things to your
remembrance whatsoever I have said unto you". Beyond all this the Comforter
would bring two [u] special [/u] gifts [?in?] the gift of working miracles and the gift of tongues
Then, but not till then, would they be thoroughly prepared, fully [--equippd--] equipped for
their great work. It was in full view of these things that the Saviour said "[u] Tarry [/u]
until ye be [u] endued [/u] with [u] power [/u] from on high" - They did not however
tarry in [u] idleness [/u]. They spent the time in united and expectant prayer. And
it was while they were thus together "all with one accord" in one place "that they
were all filled with the Holy Ghost and began to speak with other tongues as the
[u] Spirit [/u] gave them utterance." And what a wonderful day was that which
followed? When, in the whole history of the church, has there been another one like
it? [u] Three [/u] [u] thousand [/u] souls brought to [--chist--] Christ in a single day! And
how changed the Apostles! Can it be that these are the same men who so short
a time before left their Master alone? Can this be the same [u] Peter [/u] who, only a
few days ago, quailed before the question of a handmaid, who now faces the very
multitude that put his Master to death and charges that murder [--murder--] upon them?
Whom "ye have taken and with [u] wicked [/u] hands have crucified and slain". "Know
assuredly that God hath made that same Jesus whom [u] ye [/u] [u] have [/u] [u] crucified [/u] both
Lord and Christ" - Can it be that there are the same Peter and John, who
followed Jesus [u] afar [/u] [u] off [/u], lest some one might [u] suspect [/u] their relation to
him, who now in the presence of the same high priests who condemned
him to death, boldly declare, "If we this day be examined of the good deed
done to [--of--] the important man by what means he is made whole Be it known unto
you all, and to all the people of Israel, that by the name of [u] Jesus [/u] [u] Christ [/u] of [u] Nazareth [/u]
whom [u] ye [/u] [u] crucified [/u], whom [u] God [/u] [u] raised [/u] from the [u] dead [/u], even by [--his--] him doth
this man stand here before you whole. For there is none other name under
heaven given among men whereby we must be saved." And when commanded
not to speak at all [--not--] nor teach in the name of Jesus answered "Whether
it be right in the sight of God to hearken unto you more than unto God
judge ye" "For we cannot but speak the things which we have seen and heard"
[u] Are [/u] [u] these [/u] [u] the [/u] [u] same [/u] [u] men [/u]? Yes the [u] same [/u] [u] men [/u], but endued now with
[u] power [/u] [u] from [/u] [u] on [/u] [u] high [/u].
(3d) There is still a [u] third [/u] reason why it was wise for the Apostles to
wait the coming of the Comforter who "[u] would [/u] [u] abide [/u] [u] with [/u] [u] them [/u] [u] forever [/u]." They not
only needed him for themselves, to give them faith and courage" and guide them into
all truth but they needed his presence to open the hearts of others to receive their message
and he conceived of the birth of the words which they spake. That he would do this is
evident from the words of our Saviour in the 16th Chapter of John "If I depart I will
send him unto you and when he is come he will convict reprove the world of sin and
of righteousness and of judgement" Without this convincing power of the Holy Spirit
accompanying the word spoken, the labor of the Apostles would have been utterly
in vain. Their own power could never have led those [?impoverished?] Jews who so
lately cried out "[u] Crucify [/u] [u] him [/u], [u] Crucify [/u] [u] him [/u]" to turn to him they had so hated
in true penitence and love and cry out to him for salvation. It was the "[u] power [/u]
[u] from [/u] [u] on [/u] [u] high [/u]" that wrought such wonders on the day of Pentecost.
II
[u] Why [/u] [u] tarry [/u] [u] in [/u] [u] the [/u] [u] city [/u] [u] of [/u] [u] Jerusalem [/u]? Why not scatter away to their homes
in Galilee as they did after the resurrection? - [u] one [/u] important reason is men-
tioned in the 46th verse of the chapter from which the text is taken when Christ
says [u] Thus [/u] [u] it [/u] [u] is [/u] [u] written [/u]. He opened their understanding that they might understand
the Scriptures, and said unto them "Thus it is written and thus it behooved
Christ to suffer, and to rise from the dead on the third day; and that repentance
and remission of sins should be [--preached--] preached among all nations [u] beginning [/u]
at [u] Jerusalem [/u]. The prophet Isaiah speaking of the coming of Christ's kingdom
had written seven hundred years before "For out of [u] Zion [/u] shall go forth the
law and the word of the Lord from [u] Jerusalem [/u]" [u] One [/u] very important reason
then why the disciples were commanded to tarry [u] in [/u] [u] the [/u] [u] city [/u] of [u] Jerusalem [/u] was
that it had long before been [u] appointed [/u] and "[u] thus [/u] [u] it [/u] [u] was [/u] [u] written [/u]" that their
ministry should begin there. It was God's purpose that salvation should
be offered first of all [u] to [/u] [u] his [/u] [u] chosen [/u] [u] people [/u] [u] the [/u] [u] Jews [/u]. - [u] Another [/u] reason,
that [u] suggests [/u] itself, why the gospel should first be proclaimed in Jerusalem is
that its power might be most [u] triumphantly [/u] [u] manifested [/u] on the [u] very [/u] [u] spot [/u] of
its [u] seeming [/u] [u] defeat [/u]. Jewish hate and Jewish power had done their worst against
it, and with seeming success. Christ had died, and all his disciples had
ignominiously fled. But Christ [u] lived [/u] [u] again [/u] and so did the [u] gospel [/u] that he
had preached; And like its Author it rose from the grave of seeming death
to a new and still more glorious life. And it threw its first challenge down in
the presence of its fiercest enemies. It gave the best possible opportunity to [Illegible]
dispute its claims, if they could be disputed, to deny the alleged facts, upon which
those claims were based, if they could be denied. And this was doubtless of wise design
(1)
路加福音 24:49
但你们要在耶路撒冷城中逗留，直到你们被赋予
来自高处的力量。这是基督对祂的诫命之一
在他复活和升天之间的这段时间里的门徒。他的
尘世的劳苦，他的悲伤和痛苦终于结束了。罪恶、死亡和地狱
都被征服了。再等几天，胜利加冕
荣耀，他将从伯大尼，他所爱的尘世安息之地，上升到他的永恒
天上的宝座。这几天似乎已经度过了，没有那么多
向一个不信的世界展示自己，如教导安慰和
建立那些他很快就要分开的门徒。其中重要的
此时给出的指示，因此印有离别的命令的印记
就是经文记载的“你们在耶路撒冷城里等候，直到你们
被赋予了来自上天的力量。”这个方向不仅仅意味着不
离开耶路撒冷。这意味着在进入你指定的使命之前等待，
在耶路撒冷城逗留。主动进入的躁动
如此深入地融入当今世界忙碌的生活中，沉思着如此巨大的
基督刚刚摆在门徒面前的工作就是“悔改和
应奉他的名在万民中宣讲赦罪，”
几乎没有说过“等待”。它宁愿说束紧你的腰
精力充沛和直接的工作。一个世界在等待荣耀的宣告
必须通过你的宽恕。一天一小时都不能浪费；
你最不想做的就是拖延。但基督更聪明
说等一下。与[税]有关的自然产生的想法
将在于两个查询的答案（第一） 为什么要等？ （二）为什么要在城里逗留
耶路撒冷？
我
为什么要滞留？基督没有告诉他们要等多久，但
告诉他们要等到“直到他们被赋予来自上天的力量”，再次被说是“等待
为父的应许” - 再次“你们将受圣灵的洗礼不多几天
因此”——再一次“在圣灵降临之后，你们将获得能力
在你身上”——经文相当于说，等到圣灵降临
在你身上。基督已经应许了他们这个祝福。在约翰福音第 16 章
在第 7 节中，他说：“尽管如此，我还是实事求是地告诉你，我离开对你来说是有利的，
因为如果我不走，保惠师就不会来找你，但如果我走，我会差
他给你。”这位保惠师就是圣灵，正如我们的救主自己所说，约翰
14:26 “但保惠师是圣灵，父要奉我的名差遣他
他会教你一切，让你记住一切，无论我
已经对你说过”——我将提出三个理由，说明门徒应该等待圣灵降临之前似乎非常合适的三个原因
他们开始了他们的事工。 （第一）新时代，现在才刚刚开始，其中
他们的事工是要完成的，在特殊意义上是在政府的管理下
神圣的灵魂 。上帝在人类历史上的旨意的发展是在以下情况下进行的
这些伟大的政府。第一个从太初到基督时代
复活。它的形式是政府，它的教学法，它的要求主要是
服务 的 人 , 正如 保罗 所说 的 服务 " 性别 化 为 奴役 "
最显着的特点是对独一真神的崇拜和侍奉，因为
与异教国家的偶像崇拜形成鲜明对比。我想我们可能不会不当
风格它是父上帝的行政。但它一直在期待
有事要来。它里面包含了一个承诺，一个产生了
一个希望。许诺总是越来越明亮，希望越来越强烈
随着岁月的流逝，直到诺言实现，希望实现
在基督里。预言和牺牲在这里达到高潮，当死去的儿子在十字架上
上帝的呼喊“完成了”旧时代已经完成了它的目的
新的开始了。但父神除了应许赐下他的儿子
为了世人的生命，他作出了另一个与天命有关的应许
用这些话来（约珥书 2：28）“后来，我将
将我的灵浇灌凡有血气的；你的儿女必
预言，你的老人将做梦，你的年轻人将看到异象。并且
在那些日子里，我将把我的精神倾注在仆人和使女身上。
凡求告主名的人都必
必得救”。这就是救主所指的“父的应许”。
约翰福音，或如彼得所说的应许，在
五旬节。然后开始管理他是圣灵
服事将持续到基督再来建立一个王国
这将是永恒的荣耀，从而开始第三次执政，这将
在特殊意义上是圣子的行政。现在的工作
使徒将在这些政府中的第二个政府之下。作为区分因素
第一个是律法，所以第二个的显着特征是恩典。基督
来规定它的建立，而不是管理它。 “因为法律来了
摩西，但恩典和真理是由耶稣基督而来的，正如一位作家所说的那样，“他来了”
一方面宽恕，另一方面圣洁，两者都提供给所有人，但拒绝任何一个
每个人都不愿意接受两者”。但他的事工开始和结束于旧
福音期，施洗约翰的福音期也是如此。他没有建立新的教会，他的
个人事工仅限于犹太人。他自己说：“我不是被派来的，而是去迷失的
以色列家的羊”。但使徒们却不是这样。他们被命令去
到全世界，把福音传给一切受造之物”他们要在
圣灵的方向和力量。这是特设局
圣灵应用基督宽恕的爱和圣化的恩典
到人心中，从而使一个反叛的世界恢复对上帝的忠诚
“但你们将获得力量”是救主的临别应许之一，“在那之后，圣
鬼 降临 在 你 身上 , 你们 将 在 耶路撒冷 和 在
全犹太，撒玛利亚，直到地极。”他们的力量
为了工作，他们的工作本身都在下降后的时间点到来
的
(2)
的圣灵。甚至基督自己在他复活后也恢复了活力，因为
“借着圣灵”将他的诫命赐给他的门徒 见使徒行传 1:2 “直到
在他被接升的那一天，他借着圣灵得了
将诫命赐给他所拣选的使徒”。在这样的情况下，使徒们要在那之前开始他们的事工
所应许的圣灵就像一个副官，在司令官下达命令之前努力促成一场订婚
（二）使徒需要等待所应许的圣灵恩赐
为自己的工作做好准备。毫无疑问，他们是诚实和认真的，但是
在他们必须与之搏斗的强者面前，他们仍然很弱
当他们的主人被抓住时，他们一听到警报就逃跑了。只有
依靠他们自己的力量，他们无疑会再次做同样的事情。
他们还需要来自天上的智慧，否则救主没有应许要
保惠师作为老师“教导你所有的东西，把所有的东西带到你的
记住我对你所说的一切”。除此之外，保惠师
会带来两个特别的礼物，即行神迹的礼物和说方言的礼物
然后，但直到那时，他们是否会做好充分的准备，装备齐全
他们的伟大工作。救主对这些事情有充分的认识，他说：“暂缓
直到你们被赋予了来自上天的力量”——然而他们没有
无所事事。他们把时间花在团结和期待的祈祷上。和
就在他们这样“同心协力”在一个地方“一起”的时候，“他们
都被圣灵充满，开始说方言
圣灵给了他们话语。”那一天是多么美好的一天
跟随？什么时候，在整个教会的历史中，还有一个像
它？一天之内就有三千人归向基督！和
使徒们怎么变了！难道这些都是同样矮小的男人吗？
前一段时间让他们的主人独自一人？这会是同一个彼得吗？
几天前，在一个女仆的问题面前犹豫不决，她现在面临着非常
杀死他的主人并指控他们谋杀的群众？
“你们用邪恶的手将他钉死在十字架上”。 “知道
确实，上帝已经创造了你们已经钉死在十字架上的同一位耶稣
主与基督”——难道有同一个彼得和约翰吗？
远远地跟着耶稣，免得有人怀疑他们的关系
他，他现在在同一个大祭司面前谴责
至死，放胆宣示：“今若善行受审
对重要人物做了什么让他变得完整
你们和以色列所有的人，奉拿撒勒人耶稣基督的名
你们钉在十字架上的人，神使他从死里复活，甚至借着他
这个人站在你面前。因为下面没有别的名字
天赐于人间，我们必须借此得救。”
完全不说话也不奉耶稣的名教导 回答“是否
在上帝面前听你的话是对的
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Sermon
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
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Section of a Sermon by Henry
Subject
The topic of the resource
Bible; Paschal mystery; Repentance--Christianity; Holy Spirit; Kingdom of God
Description
An account of the resource
This sermon explains the meaning of to "tarry in the city of Jerusalem." It says that Christ's death and resurrection rejuvenate others and even himself through the forgiveness of sins and that he called his Apostles to thus bring about the Kingdom of God through this message and through the Holy Spirit.
Creator
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Noyes, Henry Varnum
Source
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Loose, The College of Wooster, Special Collections, <a href="https://www.wooster.edu/academics/libraries/collections/collections/historical/noyes/" target="_blank" rel="noopener">Noyes Collection</a>
Publisher
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Unpublished
Date
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Unknown
Contributor
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Council on Library and Information Resources Hidden Special Collections Grant
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<a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank" rel="noopener">NO COPYRIGHT - UNITED STATES</a>
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PDF
Language
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eng (English)
Type
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Text
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noyes_c_misc_830
Coverage
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<a href="https://www.geonames.org/281184/jerusalem.html" target="_blank" rel="noopener">Jerusalem</a><br /><a href="https://www.geonames.org/283445/judaea.html" target="_blank" rel="noopener">Judaea</a><br /><a href="https://www.geonames.org/284584/samaria.html" target="_blank" rel="noopener">Samaria</a><br /><a href="https://www.geonames.org/countries/IL/israel.html" target="_blank" rel="noopener">Israel</a><br /><a href="https://www.geonames.org/294098/nazareth.html" target="_blank" rel="noopener">Nazareth</a><br /><a href="https://www.geonames.org/294932/galilee.html" target="_blank" rel="noopener">Galilee</a>
Bible
Christianity
sermon
-
https://noyesletters.org/files/original/2df139cea7cb817d73f6299f6bffd822.pdf
263f07850823581d0fdf54f5785e35dd
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
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Sermons by Henry Varnum Noyes
Description
An account of the resource
These are partial sermons written by Henry Varnum Noyes. The vast majority of them appear to have been preached in Canton (Guangzhou), China.
Creator
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Noyes, Henry Varnum
Source
A related resource from which the described resource is derived
The College of Wooster, Special Collections, <a href="https://www.wooster.edu/academics/libraries/collections/collections/historical/noyes/" target="_blank" rel="noopener">Noyes Collection</a>
Publisher
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Unpublished
Contributor
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Council on Library and Information Resources Hidden Special Collections Grant
Rights
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<a href="https://rightsstatements.org/page/NoC-US/1.0/?language=en" target="_blank" rel="noopener">NO COPYRIGHT - UNITED STATES</a>
Format
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PDF
Language
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eng (English)
Type
The nature or genre of the resource
Text
Date
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1881-1882
Subject
The topic of the resource
Sermons; Preaching; Missionaries; Clergy; Presbyterian Church; Christianity; Bible
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Text
Any textual data included in the document
5
here in the very place where he had spent nearly
all of his earthly life, in the presence of these circling
hills which had looked down upon his mightiest
works. [u] It [/u] [u] was [/u] [u] not [/u] [u] the [/u] [u] Saviour's [/u] [u] fault [/u] [u] that [/u] [u] they [/u]
[u] doubted [/u]. They might and ought to have known that
he who by a word could raise a dead man to life,
could also command the stormy sea to be
still. Nor were their doubts in regard to his [u] care [/u]
[u] for [/u] [u] them [/u] any the less excusable. Of the hundreds
and thousands in sickness and distress
who had come to him for relief as he traveled
through the cities and villages of Galilee
[u] they [/u] [u] had [/u] [u] never [/u] [u] seen [/u] [u] one [/u] [u] refused [/u]. Over & over
again they had seen the bowed down lifted up;
had seen pain fly from the couch of suffering at
his approach, had seen the mourner's tears wiped
away; had seen joyous life beaming from coun-
tenances which had already been stamped with the
seal of death; and more than once had they heard
his voice in tender accents saying to the sorrow
stricken penitent "Thy sins be forgiven thee" They had
heard him say "Come unto me all ye that labor
and are heavy laden and I will give you rest."
They have heard him declare his strong special at-
tachment to [--these--] his disciples in particular, when he stretched
forth his hand toward[--s--] them and said "Behold
my mother and my brethren. For whosoever shall
do the will of my Father which is in heaven, the
same is my brother and sister and mother." They
had heard him say "Consider the lilies of the field
how they grow, they toil not neither do they spin; And
yet I say unto you that even Solomon in all his
glory was not arrayed like one of these. Wherefore
if God so clothe the grass of the field which to
day is and to-morrow is cast into the oven, shall
he not much more clothe you O ye of little faith?"
They had heard him say "Behold the fowls of the air,
for they sow not neither do they gather into barns; yet
your heavenly Father feedeth them, are ye not much
better than they?"
They had seen and heard all this and
yet in the face of it all they could come and say
"[u] Master [/u] [u] is [/u] [u] it [/u] [u] no [/u] [u] care [/u] [u] to [/u] thee [/u] [u] that [/u] [u] we [u] perish [/u]?"
But for our knowledge of the Saviour's
loving heart, and that he knows how to have
6 compassion upon those who are ignorant and out of
the way, we could almost have supposed that he might
in judgement have left them to depend upon their
own resources in the midst of that raging sea. But
no there is forgiveness with him that he may be [?feared?].
Not with [u] judgement [/u] but with [u] mercy [/u] will he rebuke
their unbelief and in their hearts write [u] one [/u] [u] more [/u]
convincing proof of his [u] loving [/u] [u] care [/u] as well as
his [u] infinite [/u] [u] power [/u]. Rising up he calls to the stormy
sea "Peace be still" and lo! the [u] winds [/u] [u] retire [/u] and
the [u] waves [/u] [u] are [/u] [u] at [/u] [u] rest [/u].
And they feared exceedingly and
said one to another "What manner of man
is this that even the wind and the sea obey him."
[u] They [/u] [u] had [/u] [u] learned [/u] [u] a [/u] [u] lesson [/u] [u] which [/u] [u] they [/u] [u] doubtless [/u]
[u] never [/u] [u] forget [/u] [u] during [/u] [u] all [/u] [u] the [/u] [u] rest [/u] [u] of [/u] [u] their [/u] [u] lives [/u].
I draw from this account the
following practical observations.
1st God often allows his people
to meet with difficulties temptations and sor-
rows [u] for [/u] [u] the [/u] [u] trial [/u] [u] of [/u] [u] their [/u] [u] faith [/u].
This life is a life of probation not
of fruition. The Saviour never promised his disciples
freedom from trials. Nay he assured them of nothing
in more positive terms than that they should meet
with them. It was in the midst of temptations and trials
that they were to fight the good fight of faith and lay
hold on eternal life. A [u] cross [/u] on earth was made the
condition of a [u] crown [/u] in heaven. The eternal crown of
heavenly glory is to rest upon those who have come out of [u] great [/u] tribulations & washed
their robes and made them white in the blood of the
Lamb "Beloved think it not strange" says the apostle
Peter concerning the fiery trial which is to try you as
though some strange thing had happened unto you
But rejoice inasmuch as ye are partakers of Christ's
sufferings; that when his glory shall be revealed ye
may be glad also with exceeding joy. And Paul
says "the glory in tribulations also; knowing that tribu-
lation worketh patience, and patience experience and
experience hope; And hope maketh not ashamed be-
cause the love of God is shed abroad in our hearts
by the Holy Ghost which is given unto us."
God's dealings with his people now
are not essentially different from his dealings with
them in the days of the Apostles. Now as then he purifies
his own children by the fires of adversity. It is a
subject of frequent remark by those who watch care-
fully the course of his providence that often when he
wishes to call [--away--] any of his people to places of
7
peculiar responsibility he first leaves them to feel
their own utter helplessness and entire dependence
upon him. He lets the storms of life beat fiercely around
them; he lets the waves of affliction dash heavily a-
gainst them until every human helper fails and they
are ready to cry out "Lord save us we perish" and falling
at the Saviour's feet they hear him saying "Peace be still"
"Why are ye so fearful?" "How is it that ye have no faith."
And thus they learn the lesson not to be forgotten, [?very?],
that peace and joy and rest of soul depend not on
the outward circumstances of life. They are found,
when found at all, while bending low before the
mercy seat.
The experience of the church is anal-
agous to the experience of individuals. All along the
line of history persecutions have been allowed to wax
hot against her for the trail and development of her faith,
but out of all these persecutions He in his own good
time delivers her. She comes forth from them as gold
tried in the fire, and presses forward in her con-
quering march fair as the [?moon?], clear as the sun,
and terrible as an army with banners."
(2d) Disciples in our day often manifest
the same kind of unbelief as did the disciples in the
days of our Saviour.
We, as they did, are doubtless often
much inclined to lean unto our own under-
standings and leave too much out of sight our
Saviour's power and willingness to bless.
Is it not often true in business now
that when hard times come and men see their
fortunes going to wreck on the uncertain sea of
commercial life, they instinctively turn for relief,
rather to skilfull business management than to him
who holds all destinies in the hollow of his hands. And
when every human resource fails and they are driven to
look upward for help do they not sometimes feel as did
the disciples when they came and said "[u] Master [/u] [u] carest [/u]
[u] thou [/u] [u] not [/u] [u] that [/u] [u] we [/u] [u] perish [/u]"? And yet I have known
those who after just such experiences, have been
ready to thank God for them, and to give their joy-
ful testimony that the losses which they had sus-
tained were not worthy to be compared with
the blessings which they found at the Saviour's feet.
They had learned as perhaps they could not [--otherwise--]
and could not otherwise have so fully learned
[--that--] the meaning of that exhortation "Trust in
the Lord with all thine heart and lean not unto
thine own understanding. In all thy ways acknowl-
edge him and he shall direct thy paths." They
go on in life's journey more trustingly than ever
before and with deeper feeling can say "For we know
that all things work together for good to them that
8 love God, who are the called according to his pur-
pose" The [u] Saviour [/u] has said to them "[u] Peace [/u] [u] be [/u]
[u] still [/u]" [u] and [/u] [u] there [/u] [u] is [/u] [u] a [/u] [u] great [/u] [u] calm [/u].
What is true in business misfor-
tunes is also true in regard to other afflictions.
We are attacked by dangerous disease, and
weary days and nights are appointed unto us.
We seek the [u] physician [/u], as it is right that we
should, but do we not sometimes in a measure
forget the great physician whose power is
infinite, and whose blessing upon human
effort or whose power put forth, if he please,
independently of human effort is the real
source of relief upon which our souls should
rely; and does it not often happen that only
after the earthly physician has given the
dread announcement that he can do no more
are we brought honestly with our whole hearts to
the Saviour's feet crying "[u] Lord [/u] [u] save [/u] [u] us [/u] [u] or [/u] [u] we [/u] [u] perish [/u]"
And yet it is doubtless as true now as it was when
the apostle James wrote his epistle to the twelve
tribes which were scattered abroad that "the prayer of
faith shall save the sick, and the Lord shall raise
him up, and if he have committed sins they shall
be forgiven him". Many are the living witnesses who
can testify to this. But if it please not the Lord,
in any particular case to remove disease the
sufferer will at least hear the healer of [u] souls [/u] saying
"Son be of good cheer; thy sins are forgiven thee."
will hear the same voice which rebuked the
stormy waves of the sea of Galilee saying to the
agitations of his troubled heart "Peace be still"
and there will be a great calm.
Other forms of perplexity and trouble
may cast us down and lead our desponding
hearts to say with the psalmist "Hath God forgotten
to be gracious? hath he in anger shut up his ten-
der mercies?" and we may be tempted to think
that the Master is sleeping and cares not for us
but when our faith returns we shall be ready to
say as did also the psalmist "This is only [?infirmity?]"
but I will remember the years of the right hand
of the Most High, I will meditate also of all thy
work and talk of thy doings, Who is so great
a God as our God?"
Original Format
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Sermon
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Section of Sermon by Henry
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Faith; Disciples; Jesus Christ--Divinity; Sermons; Religious persecution; Bible
Description
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This sermon refers mainly to Mark 4:35-41, titled "Jesus Calms the Storm." The main takeaway message is that God puts his people's faith to the test. The speaker compares the challenges that God's followers face to challenges that the Church has faced throughout history, such as persecutions. Related to trials of faith, the speaker mentions disbelief and how sometimes people forget about God's power and rely too much on terrestrial tools as sources of relief. The sermon makes direct reference to the following: Matthew 11:28-29; Matthew 12:49; Matthew 6:26-33; Mark 4:38-39; Peter 4:12-19; Romans 5:1-5; Proverbs 3:5-6; Romans 8:28; James 5:15; Matthew 9:2; Psalm 77:9-12.
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Noyes, Henry Varnum
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Loose, The College of Wooster, Special Collections, <br /><a href="https://www.wooster.edu/academics/libraries/collections/collections/historical/noyes/" target="_blank" rel="noopener">Noyes Collection</a>
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Unpublished
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n. d.
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Council on Library and Information Resources Hidden Special Collections Grant
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<a href="https://rightsstatements.org/page/NoC-US/1.0/?language=en" target="_blank" rel="noopener">NO COPYRIGHT - UNITED STATES</a>
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PDF
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eng (English)
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noyes_c_misc_826
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<a href="https://www.geonames.org/294932/galilee.html" target="_blank" rel="noopener">Galilee</a>
Bible
Christianity
persecution
sermon
-
https://noyesletters.org/files/original/8a06f0a05bf093b89ddf18e03ecbb65d.pdf
bb210ea7375cc7fbf4096699f51b9b10
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Sermons by Henry Varnum Noyes
Description
An account of the resource
These are partial sermons written by Henry Varnum Noyes. The vast majority of them appear to have been preached in Canton (Guangzhou), China.
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Noyes, Henry Varnum
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The College of Wooster, Special Collections, <a href="https://www.wooster.edu/academics/libraries/collections/collections/historical/noyes/" target="_blank" rel="noopener">Noyes Collection</a>
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Unpublished
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Council on Library and Information Resources Hidden Special Collections Grant
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<a href="https://rightsstatements.org/page/NoC-US/1.0/?language=en" target="_blank" rel="noopener">NO COPYRIGHT - UNITED STATES</a>
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PDF
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eng (English)
Type
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Text
Date
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1881-1882
Subject
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Sermons; Preaching; Missionaries; Clergy; Presbyterian Church; Christianity; Bible
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1
Mark 4:38
"Master carest thou not that we perish?"
The passage from which the text
is taken explains the circumstances under which
it was spoken. It was at the close of one of those
laborious days which the Saviour had spent in teaching
the multitudes who thronged to hear his instructions
by the shores of the beautiful inland sea of Galilee.
So pressing indeed had been the throng that it
had been necessary for him to enter into a ship &
push out a little from the land while he spake
many things in parables to the crowds who gathered
along the shore. It was on this same day when the
[?Even?] was come he saith unto his disciples, "Let
us pass over unto the other side. And when they
had sent away the multitudes they took him even as
he was in the ship. And there were also with
him other little ships. And there arose a great
storm of wind and the waves beat into the ship, so
that it was now full. And he was in the hinder part
of the ship asleep on a pillow; and they awoke him and
say unto him "[u] Master [/u] [u] carest [/u] [u] thou [/u] [u] not [/u] [u] that [/u] [u] we [/u] [u] perish [/u]"
And he arose and rebuked the wind and said unto
the sea "Peace be still" and the wind ceased and there
was a great calm. And he said unto them "Why are
ye so fearful? How is it that ye have no faith?" And
they feared exceedingly and said one to another "What
manner of man is this that even the wind and the sea
obey him?"
It thus appears that the text is an earnest
appeal made by the disciples of Christ to their Master
under circumstances of peculiar peril. While prompt
to deliver them from danger in answer to their prayer, he
rebukes them for their unbelief "How is it that ye have
no faith?" Thus intimating that their distress of mind
arose in large measure from their want of faith.
In considering the text [u] farther [/u] let us notice
1st The nature of the unbelief manifested by the disciples
2nd The unreasonableness of it
3d In strong contrast with their unbelief the readiness
of the Saviour to grant them a deliverance that was
beyond all their expectations.
Let it be noticed then first that
this unbelief was that of the [u] friends [/u] of Christ
and not of his [u] enemies [/u]. It was not that form
of unbelief which characterizes those who throng
2) the broad road that leads to perdition. There was no
positive rejection of Christ. No, the men who spake
were his own disciples. They had been chosen by
him for his constant companions. They had received
him as the Son of God had been adopted into that
family in which he was the elder brother, and with him
were heirs to an inheritance of eternal glory. They
called him Master and with all their short comings
were doubtless earnest in his service. Some of them
at least had heard his voice calling them from
their fishing boats by the shores of this same sea of
Galilee and had instantly left all that they had in
order to become his disciples. Their crime was not
that of the stubborn and wayward son who galled
by parental restraint turns his back forever on his
father's household. No they were still members of the
household and in loving connection with it, but
in this hour of sudden danger they lacked something of
that full trust which they ought to have had in him,
whom they appropriately called Master.
They found him asleep and
they seem almost to have thought that he had ceased
to care for them "[u] Master is it no care to thee that
we perish [/u]" is the sad cry wrung from them by
present distress in which they seem to chide the
Savior for his lack of interest in them. The
account would also seem to indicate that they
were slow in applying to him. When they went
to find him the ship was now full. They were just
ready to sink. They had not sought him until
human help had utterly failed. They might
doubtless have applied to him before but they had
been fisherman and long accustomed to row
their fishing boats upon the waters of this sea
of Galilee. Their hope so long as they were not
utterly overpowered was quite likely placed in their
skill as seamen, and the chance of their escape
was calculated by the probability of their being able
to get the ship to land. They had either forgotten
that the Savior was at hand, or possibly accustomed
as they were, to his bodily presence, and full of the
thought that skilfull navigation was to save them
they may have supposed that they understood the
[u] management of a boat [/u] quite as well as did the
Master. They seem not to have had full confidence
3
in his [u] power [/u] for when they afterwards saw him rise and
say to the winds and the waves "Peace be still and there
was a great calm" they were exceedingly amazed and
said one to another "What manner of man is this
that even the wind and the sea obey him?" [u] Their fear [/u]
however at last accomplished what their [u] faith [/u] had
not accomplished. [u] It brought them to Jesus [/u]. The
hour came when they were [u] compelled [/u] to cry out
in the helpless agony of their distress "[u] Lord
save us we perish [/u]" and the hour of their [u] extremity [/u]
became the hour of their [u] deliverance [/u].
Now in reference to all this un-
belief on the part of the disciples in coming to Jesus
it may be observed that
(2) [u] It was entirely unreasonable [/u]
It was utterly inexcusable. Of all others to them
Christ had not left himself without witness of his
unchanging love and his infinite power. The faith
to which he had called them was not a blind faith.
They could well say with Nicodemus "Master we [u] know [/u]
that thou art a teacher sent from God, for no man
can do these miracles which thou doest except God
be with him."
When he called Simon and Andrew
and James & John to forsake their fishing nets and
became fishers of men he gave them convincing
proof of his own divinity. He wrought a special
miracle for the establishment of their faith. They
had toiled all night and caught nothing, nevertheless
at the Master's word they again let down the
net. And when they had done this they enclosed
a great multitude of fishes. And their net brake.
When Simon Peter saw it he fell down at Jesus'
knees saying "Depart from me for I am a sinful
man O Lord". For he was astonished and all that
were with him at the draught of fishes which they
had taken, and so was also James, and John
the sons of [?Jebedu?], which were partners with Simon.
And Jesus said unto Simon, "Fear not from
henceforth thou shalt catch men." And when they
had brought their ships to land they forsook all and
followed him. A short time after this in the presence
of them all he, by the simple word of his power had
raised up, from a bed of sickness the mother of
Simon Peter's wife and on the same day healed
a multitude of those who were possessed with devils
4 And then, in company with his disciples, he went
throughout all Galilee teaching in their synagogues &
preaching the gospel of the kingdom, and healing all
manner of disease among the people, and the fame
went throughout all Syria; and they brought unto
him all sick people that were taken with divers
diseases and torments, and those which were
possessed with devils, and those which were lunatic,
and those that had the palsy; and he healed
them. And there followed him great multitudes
of people from Galilee and from Decapolis and
from Jerusalem and from Judea and from
beyond Jordan. Among these afflicted ones there
were many whom it was impossible for [u] men [/u] to heal.
There were lepers, there were helpless cripples, there
were those who were blind or deaf or dumb from
their birth; but by the magic power of his simple
word the lepers had been cleansed, the lame
had leaped for joy, the blind had received their
sight, the ears of the deaf had been unstopped
the dumb had found their tongues loosed to
sound the praises of him who had delivered them
and even the dead had been raised to life
again. And then as standing evidence of his
mercy and his love the poor had had the
gospel preached unto them.
The disciples had been eye-witnesses
of these things; and then had gone a second
time with their master through all the cities
and villages of Galilee. They had known how his
fame had spread throughout all Syria. They had
seen the multitudes whom that fame had attracted
from Tyre & Sidon on the coasts of the Mediterra
nean, from far inland beyond the river of
Jordan; and from distant [?Johnnea?] beyond the
southern border of Palestine; They had seen how these
multitudes had come to see and hear the words of
him who spake as never man spake and bear
home from him blessings which made them forget
the toil of their long journeys. The disciples had
seen all this, and some of them had also[--s--] seen
his unveiled glory on the mount of transfiguration,
had heard the voice from heaven which said "This is
my beloved son in whom I am well pleased," and yet
they seem still to have lacked confidence in his [u] power [/u],
(5)
throne of everlasting glory. So then anything improbable in the sup-
position that these [u] two facts [/u] were symbolical of [u] two [/u] other facts [?as?] (1st)
that that dispensation of which Moses was the recognized head, when it
had accomplished its purpose would pass away and be known no more,
would be [u] buried [/u] so that no man would ever find its sepulchre, and [--that--]
(2d) that the dispensation of which [u] Christ [/u] was the recognized head, would
in spite of the fiercest opposition of men, maintain its life and dispense
its blessings through eternal ages. In other words in the development of
God's church, the [u] temporal dispensation [/u] of [u] law [/u] must be abolished
to make way for the [u] eternal [/u] dispensation of grace. It seemed necessary
in God's government to deal with humanity in its growth from infancy
to maturity as it is necessary to deal with an individual first [u] law [/u]
than [u] grace [/u]. Before the world could feel its need of Christ two lessons
required to be learned. The first was that the world by wisdom would
not find out God. This was tried in an experience of thousands
of years. But the wisest nations, without revelation were sunk in the
[?grossest?] idolatry. The Egyptians in their [?palmiert?] days were worshippers
of men and dogs and cats and birds and even of vegetables. The second
lesson which needed to be learned was this, that even a [u] revelation [/u] which
gives a clear knowledge of the one loving and true God and a clear
knowledge of his law is not sufficient for the world's regeneration and happiness
This was effectually taught by the history of the Jewish people. As a [u] useful lesson [/u]
that [u] legal [/u] desperation under which they groaned was a grand success
[u] as a [u] means [/u] of [u] giving salvation and happiness [/u] it was a [u] signal failure [/u]
the whole generation which came out of Egypt died on account of
their sins before they ever saw the promised land; and the history of the nation
for 500 following years was a history of continually repeated wanderings from
Jehovah and returning to him until the whole nation was at last destroyed
root and branch because they rejected and crucified God's only begotten son. It
is true that thousands upon thousands during that old dispensation did ob-
tain salvation and happiness but this did not come from reliance upon their
tedious ceremonoial [?rites?] or the [?sound?] of sacrifices which they offered, but only
from trust in that living reality which these things shadowed forth-
from faith in that promised seed of Absalom in whom all the nations of
the earth shall at last be blest. Hosea it was that Peter exhorted the Jews
not to [?paralyoke?] which neither they nor their fathers were able to
fear upon the neck of the Gentile Christians and Paul said "Stand
fast therefore in the [u] liberty [/u] wherewith Christ hath made his children
free, and be not entangled with the yoke of bondage". For that old
covenant which came from mount Sinai gendered to [u] bondage [/u] and
[--brought--]
(6)
brought forth [u] fear [/u]. But we in the times of Christ's covenant of
grace, are not come unto that mount that burned with fire nor unto [--and--]
[--darkness--] blackness, and darkness and tempest, and the sound of a trumpet.
And the voice of words; which voice they that heard intreated that the
word should not be spoken to them any more; and so terrible was the sight
that Moses said I exceedingly fear and quake. But ye are come unto
mount Zion, and unto the city of the living God, and to Jesus the Mediator
of the New Covenant and to the blood of sprinkling that speaketh better
things than that of [?and?] And so our service, while no less than that of
old an obedience to law, is no longer a service of [u] bondage [/u] and [u] fear [/u]
but a service of [u] liberty [/u] and [u] love [/u], not that of a [u] slave [/u] who obeys because
he [u] must [/u] but that of a loving [u] child [/u] who obeys because it is [u] his delight [/u].
"For the [u] law [/u] was given by [u] Moses [/u] but [u] grace [/u] and [u] truth [/u] came by [u] Jesus
Christ [/u] (John 1:17) or as St Paul explains more fully (Gal 3:23-26) "Before
faith came, we were kept under the law, shut up [--to--] unto the faith which
should afterwards be revealed. Wherefore the [u] law [/u] was our schoolmaster
to bring us unto Christ that we might be justified by faith". "But after
that faith is come we are no longer under a schoolmaster". "For ye are all
the children of God by faith in Christ Jesus" and again (Gal 4:3-5) "Even
so we, when we were children were in bondage under the elements of the
world: But when the fulness of the time was come, God sent forth his Son
made of a woman, made under the law; to redeem them that were under that
law, that we might receive the adoption of sons." And so this world's [u] great [/u]
[u] lawgiver [/u] came back from heaven to meet, on the mount of transfiguration
this worlds [u] greater Savior [/u], and lay down his commission at that
Savoir's feet. And they talked together of that greatest event in this [--world--]
world's history which would [u] fulfill [/u] and end the [u] old economy [/u] and
[usher] in the [u] new [/u]. They spake of [--the--] Christ's decrease which he was
about to accomplish at Jerusalem. Moses paid homage to Christ.
The [u] old [/u] gave place to the [u] new [/u]. Moses was [u] buried [/u] that Christ
was [u] raised [/u]
Let us be thankful for the [u] risen [/u] Savior; and at
the same time let us not forget to copy the earnest faithful life
of Moses, so that when our earthly pilgrimage is closing, God
may meet us on some glorious moment of vision, give us some en-
rapturing views of coming blessedness and as we pass away from the
sight of men, take us home to dwell forever with Him in that house
not made with hands eternal in the heavens
[illegible]
at Canton June 17th 1881
H V Noyes
<br />
<pre>1
马克4章38行
“夫子，我们丧命，你不顾吗？”
我将解释这段引文的上下文。
/
耶稣说在艰难的一天结束时，
/
他一整天都在向聚集在加利利海边看他的一大群人传教。
/
有这么多人，耶稣不得不登上一条船才能与他们传教，
/
他向聚集在岸边的人群讲述了许多故事，
/
当天，
众人散去后，
耶稣对门徒说，
”我们到那边去吧。”
许多小船在水面上，
突然暴风雨来了，
大浪打船舷。
耶稣在船尾睡着了，
他的门徒们叫醒他，对他说
夫子，你不在乎我们是生是死吗？
耶稣斥责风，
对海说 “安静，安静”
风停了，一切都平静了。
耶稣对他的门徒们说，
“你为什么这么害怕？ 你没有信仰吗？“
obey him?"
门徒们都惊奇，互相说：“哇，连风和海都听他的！”
所以这句话出自门徒们要求耶稣拯救他们的生命。
/
耶稣拯救了他们，
但他也批评他们不相信他，
“说：“你怎么没有信仰？”
耶稣的意思是
门徒担心的原因是他们缺乏信心。
当我们想到这个故事时，
我们应该注意几件事
一 门徒的不信
二 他们缺乏信仰的不合理性
三 耶稣如此迅速地拯救了他们并超出了他们的所有期望
/
首先让我说，
不是耶稣的敌人，
而是他的朋友不相信他。
这不是导致地狱的不信，
2)
他们是他的门徒
他们选择跟随他并成为他永远的朋友，
并没有拒绝耶稣，
他们已经相信他是神的儿子，
他们把他当作他们的哥哥一样对待，
他们知道，
如果他们相信他，
他们就会上天堂，永生。
尽管他们有自己的缺点，
但他们都是耶稣的热心支持者，
以前其中一些是加利利海的渔民，
他们听耶稣传教，
辞去工作成为他的门徒。
他们不像那个拒绝父母的浪子，
他们仍然是耶稣的家人，
并称他为夫子，
只是当他们遇到危险时，
他们很害怕，
他们没有像他们应该那样相信耶稣。
他们看到他睡着了，
担心他不在乎他们，
所以他们说，
“夫子，我们丧命，你不顾吗？”
那句话充满了恐惧和悲伤，
因为他们看到了危险，
担心耶稣不关心他们。
根据圣经，
门徒直到最后一刻才去找耶稣，
船已经灌满了水，
快要沉没，
他们只是在其他一切都失败后才去找他。
他们以前可能寻求过耶稣的帮助，
但他们是渔夫，
是经验丰富的水手。
他们对自己的技能充满信心，
并认为他们很有可能将船安全地划到岸边。
也许他们忘记了耶稣在船上，
也有可能他们已经习惯了他的存在，
但他们认为他们会比他更擅长在海上航行。
他们一定没有想到耶稣会如此迅速地解决问题，
因为当他们听到他说
“耶稣醒了，
斥责风，
向海说，
3
住了吧，
静了吧。
风就止住，
大大地平静了。”
门徒都惊奇地说：
“这到底是谁，
连风和海也听从他了。”
令人惊讶的是，
使他们归向耶稣的是门徒的恐惧，
而不是他们的信心。
他们悲痛万分地喊道：
“上帝，
救救我们，
否则我们会灭亡。”
所以这是不合理的，
完全不可原谅的。
他们比任何人都清楚耶稣有多大的能力和爱
耶稣有无限的爱和无限的力量。
耶稣要他们相信，
但不要盲目相信。
他们就像尼哥底母说：
“拉比，
我们知道你是由神那里来作师父的。
因为你所行的神迹，
若没有神同在，无人能行。”
当耶稣对西门和安德鲁说：
“来跟从我，
我要叫你们得人如得鱼一样。”
他们整夜都在钓鱼，
但什么也没钓到，
但他们听从了耶稣的吩咐，
把网放回水中。
突然间，
他们抓到的鱼超过了网的容纳量，
于是他们的网破了。
当西门看到奇迹时，
他跪下说“离开我，
因为我是一个有罪的人。”
他对他们钓到的鱼的数量感到惊讶詹姆斯和约翰也是。
耶稣对西门说：“别怕，来跟从我，我要叫你们得人如得鱼一样。”
当他们把船运回陆地上时，
他们就撇下一切跟从了耶稣。
不久之后，
他们都跟着耶稣来到了西门家，
在那里耶稣医治了西门被鬼附身的病妻。
/
4
然后他所有的门徒在整个加利利都跟随了耶稣。
在加利利，
耶稣在会堂里传教，
告诉人们天堂的事，
医治了各种疾病。
耶稣的名声传遍了整个叙利亚。
全国各地的病人都来求耶稣医治他们。
他治愈了被附身的人，
他治愈了瘫痪的人，
他治愈了疯狂的人。
成群结队的人从加利利、
低加波利斯、
耶路撒冷、
犹太和约旦以外的地方来见他。
有很多人无法治愈：
有麻风病人、
无助的瘸子、瞎子、聋子、哑巴，
耶稣用他的魔法治愈了他们所有人，
瘸子高兴得跳起来，
瞎子能看见，
聋子能听见，
哑巴能歌颂耶稣。
/
众人都看见他所行的大事之后，
耶稣就向穷人传教。
/
门徒们都亲眼目睹了这些事情，
他们和耶稣一起走遍了加利利的所有城市和村庄，
他们知道他在整个叙利亚都很有名。
/
他们看到聚集在地中海沿岸听他讲道的人群，
这些人来自泰尔和西顿，
来自约旦河的另一边，
来自巴勒斯坦南部边界的另一边。
他们看到有多少人能听到他说话，
耶稣的演讲是独一无二的，
他可以给人们祝福，
让他们忘记他们的长途跋涉。
门徒们已经看到了这一切。
他们中的一些人甚至看到耶稣在变形山上显现，
听到上帝的声音说：
“这是我为之骄傲的心爱的儿子，”
但门徒仍然对他的权力缺乏信心。
/
(5)
所以如果我们看到任何不可能的事情，
我们必须用比喻的方式思考
/
圣经说摩西是领袖，
当他死时，
that--]
他应该死，没有人会再认识他。
他会被埋葬，没有人会找到他的坟墓。
现在耶稣是公认的教会领袖，
他赐予了历代教会的祝福。
在教会的旧时代，
曾经有暂时的法律，
但现在有永恒的恩典和宽恕。
当人类从婴儿期走向成熟时，
这种发展是必要的。
在耶稣进入世界之前，
人类需要学习两个教训：
第一，单靠智慧是找不到上帝的，
这是几千年的经验，
即使是最聪明的国家也是最糟糕的偶像崇拜者，
例如，埃及人在其社会的顶峰时期崇拜人、狗、猫、鸟，甚至蔬菜。
人类需要学习的第二课是：
即使是一个真神的明确启示也不足以让人高兴。
我们从犹太人的历史中吸取了教训。
对于犹太人来说，
离开埃及似乎会得到幸福和救赎，
但在他们到达应许之地之前，
整整一代人都因罪而死
在接下来的500年里，
他们偏离了上帝，
回归了上帝，
直到整个国家都被毁灭了。
数以千计的人确实获得了救恩，
但不是来自仪式或祭祀，
而是来自他们对上帝的信任并相信将要到来的救世主。
/
彼得劝勉犹太人不要惧怕外邦人
保罗说：“基督释放了我们，
叫我们得以自由，
所以要站立得稳，
不要再被奴仆的轭挟制。”
根据上帝在西奈山上与他们所立的约，
(6)
他们害怕。
但现在我们有了基督的恩典之约，
我们将永远不会回到山上，或被火焚烧，或面对黑暗和暴风雨，或吹喇叭的声音。
在西奈山上对摩西说话的声音让他害怕得发抖，
再也不会说话了。
现在我们可以去锡安山到永生神的城了，
耶稣是这个新约的中保，
他用自己的血印证了它。
他说有比遵守法律更好的事情，
我们不再是恐惧的奴隶。
现在我们像孩子一样被爱，我们乐意服从上帝。
/
律法是摩西传的，
但真理和恩典来自耶稣。
圣保罗解释：但这因信得救的理，还未来以先，我们被看守在律法之下，直圈到那将来的真道显明出来。
这样律法是我们训蒙的师傅，引我们到基督那里，使我们因信称义。
但这因信得救的理，既然来到，我们从此就不在师傅的手下了。
所以你们因信基督耶稣，都是神的儿子。“
“我们为孩童的时候，受管于世俗小学之下，也是如此。”
及至时候满足，神就差遣他的儿子，为女子所生，且生在律法以下，
要把律法以下的人赎出来，叫我们得着儿子的名分。”
/
所以上帝制定了法律，
然后他在变形山上祝福了耶稣。
他们一起谈论了世界上有史以来最伟大的事件，
它将实现预言并迎来一个新时代。
摩西向耶稣致敬，
摩西被埋葬是为了让耶稣重生，
旧的让位于新的。
我们应该感谢复活的救世主，
同时，我们也不要忘记摩西认真忠信的一生
因此，
当我们死后，
当我们离开尘世并与他一起永远生活在天堂时，
上帝会遇见我们并让我们清楚地看到天堂。
/
/
/
广东 1881年6月17日
H V Noyes</pre>
Original Format
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Sermon
Dublin Core
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Title
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Sermon by H V Noyes, June 17, 1881
Subject
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Bible; Jesus walking on the water (Miracle); Faith; Disciples; Jesus Christ--Divinity; Healing of Peter's mother-in-law (Miracle); Grace (Theology); Law (Theology)
Description
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In this sermon, Henry relates from Mark the miracle of Christ walking on water, using the example of faith, or lack thereof, to explain the role of a disciple of Christ. The disciples learned to base their faith in the knowledge that Jesus was the divine son of God. Henry believes that we are now called to fulfill the law not by obeying in fear but by taking delight in its fulfillment through the grace of God.
Creator
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Noyes, Henry Varnum
Source
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Loose, The College of Wooster, Special Collections, <a href="https://www.wooster.edu/academics/libraries/collections/collections/historical/noyes/" target="_blank" rel="noopener">Noyes Collection</a>
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Unpublished
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1881-06-17
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Council on Library and Information Resources Hidden Special Collections Grant
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<a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank" rel="noopener">NO COPYRIGHT - UNITED STATES</a>
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PDF
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eng (English)
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Text
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noyes_c_misc_825
Coverage
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<a href="https://www.geonames.org/163843/syrian-arab-republic.html" target="_blank" rel="noopener">Syria</a><br /><a href="https://www.geonames.org/294932/galilee.html" target="_blank" rel="noopener">Galilee</a><br /><a href="https://www.geonames.org/281184/jerusalem.html" target="_blank" rel="noopener">Jerusalem</a><br /><a href="https://www.geonames.org/283445/judaea.html" target="_blank" rel="noopener">Judaea</a><br /><a href="https://www.geonames.org/248816/hashemite-kingdom-of-jordan.html" target="_blank" rel="noopener">Jordan</a><br /><a href="https://www.geonames.org/267008/tyre.html" target="_blank" rel="noopener">Tyre</a><br /><a href="https://www.geonames.org/268064/sidon.html" target="_blank" rel="noopener">Sidon</a><br /><a href="https://www.geonames.org/6254930/palestine.html" target="_blank" rel="noopener">Palestine</a><br /><a href="https://www.geonames.org/357994/arab-republic-of-egypt.html" target="_blank" rel="noopener">Egypt</a><br /><a href="https://www.geonames.org/1809858/guangzhou.html" target="_blank" rel="noopener">Guangzhou</a>
Bible
Christianity
sermon