Section of Sermon by Henry

noyes_c_misc_956.pdf

Dublin Core

Title

Section of Sermon by Henry

Subject

Holy Spirit; Bible; Apostles; Sermons; God

Description

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

Noyes, Henry Varnum

Source

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

Publisher

Unpublished

Date

n.d.

Contributor

Council on Library and Information Resources Hidden Special Collections Grant

Format

PDF

Language

eng (English)

Type

Text

Identifier

noyes_c_misc_956

Text Item Type Metadata

Text

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?

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

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Noyes, Henry Varnum, “Section of Sermon by Henry,” Letters from Harriet Noyes: Missionaries and Women's Education in Nineteenth Century China, accessed January 31, 2023, https://noyesletters.org/items/show/1066.

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