Section of Sermon by Henry


Dublin Core


Section of Sermon by Henry


Holy Spirit; Bible; Apostles; Sermons; God


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.


Noyes, Henry Varnum


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






Council on Library and Information Resources Hidden Special Collections Grant




eng (English)





Text Item Type Metadata


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]?
[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

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-
[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

Original Format



Noyes, Henry Varnum, “Section of Sermon by Henry,” Letters from Harriet Noyes: Missionaries and Women's Education in Nineteenth Century China, accessed August 15, 2022,

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