Sermon by H V Noyes, June 17, 1881
Dublin Core
Title
Sermon by H V Noyes, June 17, 1881
Subject
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
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
Noyes, Henry Varnum
Source
Loose, The College of Wooster, Special Collections, Noyes Collection
Publisher
Unpublished
Date
1881-06-17
Contributor
Council on Library and Information Resources Hidden Special Collections Grant
Rights
Format
PDF
Language
eng (English)
Type
Text
Identifier
noyes_c_misc_825
Text Item Type Metadata
Text
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
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
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
Original Format
Sermon
Collection
Citation
Noyes, Henry Varnum, “Sermon by H V Noyes, June 17, 1881,” Letters from Harriet Noyes: Missionaries and Women's Education in Nineteenth Century China, accessed November 21, 2024, https://noyesletters.org/items/show/900.