Section of Sermon by Henry, August 6, 1882

Section of Sermon by Henry, August 6, 1882

Disciples; Forgiveness--Religious aspects--Reformed Church; Christianity and other religions--Judaism; Holy Spirit; Bible; Missionaries; New Testament--Relation to the Old Testament

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.

Noyes, Henry Varnum

Loose, The College of Wooster, Special Collections, Noyes Collection

Unpublished

1882-08-06

Council on Library and Information Resources Hidden Special Collections Grant

PDF

eng (English)

Text

noyes_c_misc_832

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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

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"[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



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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

Sermon