THE

BAPTISM OF THE HOLY GHOST.

BY

Rev. ASA MAHAN, D.D.,

Author of "The Promise of the Spirit," etc.

WITH A NEW PREFACE.

TO WHICH IS ADDED

THE ENDUEMENT OF POWER;

FINNEY'S HIGHER LIFE EXERIENCE;

AND

PRAYER FOR A PURE HEART.

BY

Rev. C. G. FINNEY

Author of "Lectures on Revivals," etc.

London:

ELLIOT STOCK, 62, PATTERNOSTER ROW, E.C.

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CONTENTS

THE BAPTISM OF THE HOLY GHOST.

PREFACE

PREFACE

It is now quite six years since the following treatise has been before the American, and upwards of four since it has been before the English public. During this period it has been read by very many individuals on both sides of the Atlantic, and that, as the author has the best reasons for believing, with much affirmed interest and profit. During this period also the central theme of the treatise, "the Promise of the Spirit," "the Baptism of the Holy Ghost," the promised "Enduement of Power from on High," which became real in the experience of the apostles and their associates at the Pentecost, and had never been vouchsafed to the Church in such forms before, has become throughout Christendom a subject of thought, inquiry, prayer, and waiting expectation, unknown in centuries past. That this treatise has contributed something to bring about this desirable and most propitious and hopeful consummation, is not a matter of doubt. That it may hereafter continue to exert an important influence to prepare the way for the approaching "brightness of the Divine rising," is still an object of hope.

The special doctrine of the treatise takes specific form from the following declaration of our Saviour to His disciples;– "If ye love me, keep my commandments. And I will pray the Father, and He shall give you another Comforter, that He may abide with you forever; even the Spirit of truth; whom the world cannot receive, because it seeth Him not, neither knoweth Him: but ye know Him; for He dwelleth with you, and shall be in you." The Holy Spirit had convinced these disciples of sin, had induced them to believe in Christ, to love Him, and to "keep His commandments." From the hour of their conversion He had been with them, and their bodies had been His temples. During the ten days in which those disciples "tarried in Jerusalem," waiting "the promise of the Father," the same Spirit was with them still, perfecting their obedience, intensifying their aspirations, unifying their "accord," and completing their preparation for the inward enlightenments, "enduements of power," Divine fellowships and fruitions, which were to result from the approaching "baptism." All that preceded the Pentecost was preparatory to this baptism, but no part of it. The conversion and subsequent preparation were the work of the Spirit, just as much as the baptism, and the former was indispensable to the latter. Had the apostles continued in the preparatory stage of experience, or had they gone forth to their work prior to the reception of "the promise of the Spirit," they would have remained to the end of life as they had been before, "a feeble folk," and the world would never have felt their influence. Waiting, on the other hand, "the promise of the Father," and going forth, as Christ did, "under the power of the Spirit," they soon "turned the world upside down."

The same holds true of all believers, the least as well as the greatest, under the present Dispensation, the Dispensation of the Spirit. As with the apostles and their associates, so with every believer in Jesus. After inducing "repentance toward God, and faith toward our Lord Jesus Christ," the Spirit abides with and works in him, as He did in them prior to the Pentecost, and for the one purpose, to perfect his love and obedience and inward preparation, that "the Holy Ghost may fall on him as He did on them at the beginning." If the convert stops short of this great consummation, and if he does this especially under the belief that he did receive "the Baptism of the Holy Ghost" in conversion, and that, consequently, nothing remains for him but a gradual increase of what he then received, he will almost inevitably remain through life in the darkness and weakness of the old, instead of going forth to his life work under "the enduements of power," spiritual illuminations, transforming visions of the Divine glory, "fellowships with the Father and with His Son Jesus Christ," and "assurances of faith," "assurances of hope," and "assurances of understanding," peculiar to the New Dispensation.

Here this great doctrine is met by the counter one, that every newborn soul does receive the promised "Baptism of the Holy Ghost," and all accompanying enlightenments and "enduements of power," at the time of his conversion. In confirmation of this doctrine such passages are adduced as those which affirm that the bodies of all believers "are the temples of the Holy Ghost," "that all have been baptized into one body," and that "if any man have not the Spirit of Christ, he is none of His." All this, we teach, is true of every convert now, and has been true of every converted person since the fall. The Holy Ghost had given the disciples "repentance unto life," and "was with them" as a sanctifying presence, had made their bodies His temple, and had "baptized them into one body," prior to the Pentecost. They must have had "the Spirit of Christ, or they could not have been His." Yet, in the New Testament sense of the words, "the Holy Ghost was not given," and they were not "baptized with the Holy Ghost," until " the Pentecost had fully come." So of all converts in this dispensation. They "have the Spirit of Christ," "the Spirit is with them," and their bodies, as those of all the holy have ever been, are "His temple." This was true, and must have been true of all the converts in Samaria before Peter and John came there. Yet "the Holy Ghost had not fallen upon one of them." How any person can contemplate the revealed results of "the Baptism of the Holy Ghost," and then affirm, in the presence of palpable facts, that every such convert has received "the enduements of power" included in "the promise of the Spirit," is a mystery of mysteries to us.

But while all believers have been "baptized into one body," are we not also told that "there is one baptism?" If the believer was in his conversion, with all others, baptized "by one Spirit into one body," and may afterwards be "baptized with the Holy Ghost," is there not, it is asked, more than one "baptism of the Spirit?" If we are to infer from such language that there is one and only "one baptism," what shall we do with the argument of the Friends, that water baptism should be dispensed with? The apostle does not say that there is "one baptism" of the Spirit; but "one baptism." While he says this, he speaks in another place of "the Doctrine of Baptisms." While baptism in all its forms is "one," just as "he that planteth and he that watereth are one," that is, one in purpose, spirit, and aim, so baptism may, for aught that appears in such expressions, be as diverse in its forms as are the individualities employed in planting and watering the churches. As there is "one body with many members," and "one faith" in many forms, so there may be "one baptism" in many forms.

According to the doctrine under consideration, two blessings as simultaneously given to every convert at the moment when he believes—the pardon of sin, and "the Baptism of the Holy Ghost," with all its attendant "enduements of power," and this is the doctrine which the apostles intended to teach, and did teach. If this were so, why did Peter and John pray for the converts in Samaria, that they might receive the Holy Ghost, and not that they might receive the forgiveness of their sins?

Are we anywhere told in the New Testament that any have "received the Word of the Lord," believed in Jesus, openly confessed His name, and yet have not received the pardon of their sins? We do read of numbers, however, who thus believed, not one of whom had received the Holy Ghost at the time of believing, or after they had believed.

Take another case. Paul did put this question to the twelve believers whom he met at Ephesus; namely, "Have ye received the Holy Ghost since ye believed?" or, as some render the original, "Did ye receive the Holy Ghost when ye believed?" Why did he put this, and not the other question equally pertinent, if this doctrine is true, in each case, to wit: "Have ye received the pardon of your sins since ye believed?" or, "Did ye receive the pardon of your sins when ye believed?" Had he held and taught the dogma that both blessings are always and at the same moment given the instant an individual believes, he would have been just as likely to have asked if one blessing had been received, as whether the other had been, and the inquiry would have been infinitely absurd in either case.

The case of these twelve disciples is entirely clear from the reply often made to the argument based upon the revealed fact, that the Baptism of the Holy Ghost was given to the Jews at the Pentecost, to the Samaritans, and to the Gentiles in the house of Cornelius, not at the moment of regeneration, but "after they had believed." This was necessary, it is said, to verify for Jews, Samaritans, and Gentiles, common rights and privileges in the Church of Christ. After this the Holy Ghost is never given in this form, but always in regeneration. The question of Paul (Acts xix. 1-7) was put to these believers many years after the baptisms above referred to, and after the New Dispensation had been established; however, these individuals did receive the Holy Ghost, not only "after they had believed," but after they had, as believers, been baptized (Acts xix. 5, 6). The case is too plain to require comments.

No, reader: the apostles rightly understood our Saviour, and so taught, to wit, that the condition of pardon is "repentance toward God, and faith toward our Lord Jesus Christ," and that the condition on which "He will baptize with the Holy Ghost" is "love and obedience," and "waiting the promise of the Father," after we have believed. Hence they taught that the Holy Ghost is given not with forgiveness, but to "those who obey God." In Ezek. xxxvi. 27 and 37, we are absolutely taught that Christ as the Mediator of the new covenant will "put His Spirit within" believers; that is, "baptize them with the Holy Ghost," "when He shall be inquired of by them to do it for them." Language is without meaning, if "the promise of the Spirit" does not await the believer after he has entered into a state of justification, and then in a state of "love and obedience," and supreme consecration to Christ, "tarries" before God until he is "endued with power from on high." Having carefully weighed the contents of this introduction, the reader will be fully prepared to enter into the interior of the work itself.

THE

THE BAPTISM OF THE HOLY GHOST.

_____________

CHAPTER I.

INTRODUCTORY. – THE CHRISTIAN CHARACTER, AND HOW TO ATTAIN IT.

"In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)"—John vii. 37-39.

"What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumbling-stone." —Romans ix. 30-32.

When Moses was about to build the Tabernacle, he received from God a solemn and specific admonition to "make all things according to the pattern shown him in the Mount." We are divinely taught and admonished in this requirement that when we attempt to accomplish any specific work which God has assigned us, we must, if we would not have the work fail in its accomplishment, strictly conform to God's revealed pattern and method of operation.

In the Scriptures there is very distinctly revealed a divinely-developed and perfected pattern or model of Christian character, to which every believer is required to conform. God has also therein disclosed, with equal distinctness, the method by which that Christian character may be acquired, and take on the prescribed forms of beauty and perfection. This character is represented by the words "new man," as opposed to "the old man," our previous unrenewed moral and spiritual nature. The latter we are required to "put off," and the former to "take on." If we have failed to realize in our Christian character and experience all that is represented by the words, "new man in Christ Jesus," it must be for one of two reasons, or for both united. Either we have not attempted obedience to the command before us, or we have attempted in ways not conformable to His revealed method.

Two inquiries of vital importance here present themselves, viz., What is this "new man in Christ Jesus?" and, What is the revealed method by which we may "put off the old," and "put on the new man?" To each of these questions we will now proceed to give a concise and specific answer.

GOD'S IDEAL OF A CHRISTIAN.

In Old Testament prophecy we have a very distinct revelation of God's ideal of the New Testament saint. He is a redeemed sinner who, under the provisions and influences of "the new covenant," has been divinely cleansed "from all filthiness and from all his idols," and whose "iniquities shall be sought for, and there shall be none; and his sins, and they shall not be found." In "his feebleness he is as David," and in his strength "as the Lord, as the angel of the Lord before Him." "The sun is no more his light by day, neither for brightness does the moon give light unto him; but the Lord is unto him an everlasting light, and his God his glory. His sun does no more go down, neither does his moon withdraw itself: for the Lord is his everlasting light, and the days of his mourning are ended." In his experience has been realised, and is being realised, all that was spoken of by the prophet Joel: "And it shall come to pass in the last days, saith God, I will pour out of My Spirit upon all flesh; and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; and on My servants and on My handmaidens I will pour out in those days of My Spirit; and they shall prophesy."

In the New Testament this "new man" is revealed as "after God created in righteousness and true holiness," and as "renewed in knowledge after the image of Him that created him;" as "beholding with open face the glory of the Lord, and being changed into the same image from glory to glory;" "as comprehending the breadth, and length, and depth, and height, and knowing the love of Christ, which passeth knowledge, and being filled with all the fullness of God;" as "walking in the light, as God is in the light;" as "having been made perfect in love;" and as "having fellowship with the Father, and with His Son Jesus Christ."

To him "Christ manifests Himself," and is formed within him "the hope of glory." He is "crucified with Christ," and "by the cross is crucified to the world, and the world to him." "He is in the world as Christ was in the world," and "in the name of Christ asks and receives until his joy is full;" and "believing in Christ he rejoices with joy unspeakable and full of glory." "Out of his belly flow rivers of living water." "When weak, he is made strong," and "in tribulation, distress, persecution, famine, nakedness, peril, sword, death, and life," he is " more than conqueror, through Him that hath loved us."

In him "tribulation worketh patience; and patience experience; and experience hope;" and "all things work together for his good." When "troubled on every side, he is not distressed; when perplexed, he is not in despair; when persecuted, he is not forsaken; and when cast down, he is not destroyed." In every condition of existence he finds deep content in the center of the sweet will of God, and verifies in experience the great central fact of the Divine life—that "we can do all things through Christ who strengtheneth us."

Clad in the panoply of God, "he stands in the evil day," and "quenches all the fiery darts of the wicked." "His faith groweth exceedingly," and his "charity aboundeth;" and he is constantly growing "into the stature of the fullness of Christ." He also "has power with God and with men." "He asks what he will, and it is done unto him." As reflecting the image and glory of Christ, he is "the light of the world" and the "salt of the earth." Such is God's revealed pattern of the New Testament saint, "the new man" whom we are required to "put on."

HOW TO ATTAIN THIS CHARACTER.

No one will question the correctness of the above presentation of God's revealed pattern of the New Testament saint, or affirm that we have given any unauthorized colouring to that representation. How shall we obey the command requiring us to "put off the old," and to "put on the new man?" Have we a revealed method of attaining this character? In answer to such inquiries, we remark:—

1. That whenever any of the leading characteristics of "the new man" are referred to in the Bible, they are specifically represented as produced by the indwelling presence, special agency, and influence of the Holy Spirit. Do we "behold with open face the glory of the Lord?" and are we thereby "changed into the same image?" It is "by the Spirit of the Lord;" and this "liberty," this cloudless sunlight, we are expressly taught, is enjoyed where, and only "where the Spirit of the Lord is." Do we "have fellowship with the Father and with His Son Jesus Christ?" Does God "dwell in us and walk in us?" and do Christ and the Father "come to us" and "make their abode in us?" All this, we are expressly taught, is the "fellowship of the Spirit;" the fellowship which the Spirit induces and sustains.

Do we enjoy "assurance of hope?" It is because "the Spirit testifies to our spirit that we are the children of God." Have we power in prayer? It is because "the Spirit maketh intercession for the saints, according to the will of God." Do we call Jesus Lord? It is by the Holy Ghost. Have we no condemnation? It is because we are in Christ Jesus, and walk not after the flesh, but after the Spirit. Do we bear love, joy, peace? &c. They are said to be "the fruit of the Spirit."

Do we "mortify the deeds of the body?" It is "through the Spirit." Do we "comprehend the breadth, and depth, and length, and height, and know the love of Christ which passeth knowledge?" It is because we have been previously "strengthened with might by the Spirit in the inner man." Does Christ become to us "wisdom, righteousness, sanctification, and redemption?" It is because He is made such to us "of God;" that is, by the Spirit of God—the Spirit "revealing Christ in us," and showing us His grace and glory.

When Christ promises to every believer that "out of his belly shall flow rivers of living water," we must bear in mind that "this He spake of the Spirit." If, then, we would "put off the old man with his deeds," and "put on the new man, who after God is created in righteousness and true holiness," it must be through the prior indwelling of the Spirit in our hearts. On no other condition can we, in full conformity to God's revealed pattern, become New Testament saints.

2. This indwelling presence of the Spirit in our hearts, through which all these revelations of the Divine grace and glory occur, and all these moral and spiritual transformations are effected; through which all these Divine fellowships are possessed, and these assurances, "everlasting consolations and good hope, through grace," and this fullness of joy, are vouchsafed—this indwelling presence of the Spirit in our hearts, we say, is given to us after we have, through His convicting power, "repented of sin, and believed in Christ."

Nothing is or can be more plain than the teachings of inspiration on this subject. "Faith cometh by hearing;" "the sealing and earnest of the Spirit" are received "after we have believed." When Christ "spoke of the Spirit," He spoke of a blessing which "they that believe were afterward to receive." The Spirit "convinces the world of sin, of righteousness, and of judgment," and thus induces "repentance toward God, and faith toward our Lord Jesus Christ," but He "comes upon," "falls upon," or "endues with power from on high" only such as have already believed.

The inquiry which inspired apostles put to those who were believers was this: "Have ye received the Holy Ghost since ye believed?"

As soon as individuals were recognized as real believers in the Lord Jesus, special prayer was offered for them that "they might receive the Holy Ghost." No believer can fully realize in experience God's revealed pattern of the Christian character until he is "endued with power from on high." Then, and not till then, will he comprehend the height, and depth, and length, and breadth of Divine love, and be "filled with all the fulness of God."

3. The indwelling presence and power of the Spirit are to be sought and received by faith in God's word of promise, on the part of the believer, after he has believed; just as pardon and eternal life are to be sought by the sinner before justification. "How much more shall your heavenly Father give the Holy Spirit to them that ask Him." Between the believer and the baptism of the Spirit lies "the promise of the Father." If this promise is not embraced by faith, the gift will not be vouchsafed.

Hence the apostles, as soon as a sinner was converted, and became a believer in Christ, turned and fixed his eye upon "the promise of the Spirit" as the crowning blessing of Divine grace, as the blessing without which he could not witness with power for the Lord Jesus. Before Christ would allow His disciples to enter upon their world mission, He commanded them to "tarry in Jerusalem, until they were endued with power from on high." So He requires every believer, before he enters upon his life-work as a Christian, to tarry before God, and pray and wait, and wait and pray, until "the Holy Ghost shall fall upon him," as "He did upon the disciples at the beginning."

Here, then, we have God's revealed method of attaining this ideal of the Christian character—that is, of rendering real, in our experience and life, His divinely-developed and perfected pattern of the New Testament saint. If, in our endeavors to render that model real in our experience, we "make all things according to the pattern shown us in the Mount," and if those endeavors accord with God's inspired plan, our characters and lives will be constantly taking on new and higher forms of radiant beauty and perfection. If, on the other hand, we fail to put forth the necessary endeavors, or if those endeavors shall take a wrong direction, God will utterly reject us as "reprobate silver;" or our spiritual lives will manifest a feeble and sickly growth, and when we should be risen "into the measure of the stature of the fulness of Christ," we shall be as "babes in Christ."

A FAILURE IN THE SPIRITUAL LIFE.

"My life is a complete failure," said a very aged man, and the most wealthy that had then lived in the American nation. This term "failure" represents one of the most affectingly melancholy ideas that ever entered human mind. Life may be a failure for various reasons. No effective endeavours may be put forth in any direction. A purposeless, dreamy, effortless life is, of course, a dead failure.

A life full of purpose and activity may be a failure, because its direction has been towards worthless or unworthy ends. The ends and aims of the Christian life are the most worthy and important known, even to the infinite and eternal mind. To fail here, is to render existence itself a failure; and we do fail so far as we come short of our available privileges and advantages.

Not a few fail totally, because their so-called religious life is void of holy purpose, aim, and activity. Others, with the Jew, "follow after the law of righteousness," without "attaining to the law of righteousness," and that because their activity is self-originated, and void of faith as its central principle. Others still have in reality holy purposes and aims, and their lives take on some forms of real Christian activity. They have, also, a form of saving faith. Their lives, however, are comparative failures, because they live far below their privileges, and never possess or exercise "the power with God and with men," which is divinely offered them to possess and exercise.

Let us for a moment turn our attention to the twelve disciples whom Paul met at Ephesus—who had believed, but not "received the Holy Ghost since they believed." Suppose that for want of better instruction they had continued till death in the same state in which they then were. They might have been saved at last; but their lives as Christians would have been melancholy failures as compared with what they were after the Holy Ghost came upon them."

When Apollos first came to Ephesus he was "mighty in the Scriptures," was "instructed in the way of the Lord," was "fervent in spirit," and "taught diligently the way of the Lord." Like the twelve above referred to; however, "he knew only the baptism of John," and as a consequence "had not received the Holy Ghost since he believed." If no one had "expounded to him the way of God more perfectly," he would probably have continued as before. He might have been saved himself, and done some good: but his life would have been in many important respects a vast failure, as compared with what it did become after he was instructed in the "way of God more perfectly."

Christian reader, shall your life, in any form, be a failure? To prevent this, to "teach you the way of God more perfectly," if you do not yet know it, and to insure to you a life of which God shall not be ashamed, is the end for which this treatise has been prepared.

In no era of Church history, since the primitive age passed away, has the mission and "promise of the Spirit" occupied so much attention among all classes of believers as now. We regard this as a glorious sign of the times. We pray that the results of this attention may be a Pentecostal baptism of the Holy Ghost upon all churches throughout the Christian world.

There are two distinct forms of instruction upon this subject, which we briefly notice.

According to one, "the promise of the Spirit" as an indwelling Spirit is always fulfilled at the moment of conversion. What is subsequently to be expected is merely a continuation and gradual increase of what was then conferred.

According to the other view, the Spirit first of all induces in the sinner "repentance towards God and faith toward our Lord Jesus Christ." Then, "after he has believed," that is, after conversion, "the Holy Ghost comes upon," "falls upon," and is "poured out upon him," and thus "endues him with power from on high" for his life mission and work. In this baptism of power, this "sealing and earnest of the Spirit," "the promise of the Spirit" is fulfilled.

This is the view which we shall endeavor to sustain in this volume.

It seems undeniable that if this last is not the correct view, inspired men have fundamentally erred upon this subject. With them conversion was not primâ-facie evidence that the convert had received "the sealing and earnest of the Spirit." Hence the question which they put to converts, viz., "Have ye received the Holy Ghost since ye believed?" The apostles did not deny or depreciate the importance or necessity of the Spirit's influences in conviction, conversion, and the whole work of justification. Nor would we by any means be supposed to entertain such an error. The Spirit is in the world to "convince of sin, of righteousness, and of judgment," to induce "repentance toward God, and faith toward our Lord Jesus Christ," and thus perfect the work of justification. Nor does the Spirit leave the convert when this necessary work is accomplished, but is ever present, preparing him for the promised baptism of Himself which is yet to be received by him.

Repentance and justification, and the Spirit's influences in producing the same, are necessary prerequisites for this great consummation When the sacred writers employed such terms and phrases as the following: "The Holy Ghost was not yet given," "The Holy Ghost had not fallen upon any of them," "The promise of the Spirit," "The sealing and earnest of the Spirit," "Have ye received the Holy Ghost since believed?" and "Baptized with the Holy Ghost," they referred to the promised baptism of the Spirit, by which we are "endued with power from on high," "after we have believed." As "the promise of the Spirit" awaits the believer after conversion, the apostles did not regard the fact of conversion as certain proof that the convert had "received the Holy Ghost" in His baptismal power.

The fact stands recorded, that many individuals were truly converted in Samaria under the preaching of Philip, and that upon not one of them "had the Holy Ghost fallen" when Peter and John first appeared among them. There were many holy men and holy women among the followers of Christ prior to His crucifixion. The Holy Ghost, as promised in the New Testament, however, was not given, as we are positively informed, until after "Jesus was glorified." The New Testament saints were "sealed with the Holy Spirit of promise" "after they believed," and not when they were converted. This is sufficient for the present, as the whole subject will be fully elucidated in subsequent pages.

How many thousands there are in the churches who have been converted, but are yet without the baptism of the Holy Ghost! They have been baptized with water, and believed according to the use of that term; but ask their hearts and their lives, "Have ye received the Holy Ghost since ye believed?" Their doubts and fears, their lukewarmness and selfishness, their bigotry and worldliness, their errings and falls, give the answer.

Those who sustain the sacred relations of pastors and teachers have received a special commission to "feed the Church of God, which He hath purchased with His own blood." This commission is rendered specially sacred by the fact that of this flock "the Holy Ghost has made us overseers." When we come to this blood-bought flock, what direction shall our teachings take upon the subject under consideration? If there is any subject that we need to understand, it is this. If there is any subject on which we should borrow our light from "the sure word of prophecy," and on which our instructions should absolutely accord with that word, it is this. On no subject is wrong instruction more certain to render the religious life a failure.

If "the promise of the Spirit" is fulfilled in conversion, and we teach that "the baptism," "the sealing," and "the earnest of the Spirit" are to be sought and received "after we have believed," then we instruct believers to fix their hearts upon what they are never to find.

If, on the other hand, believers are to "receive the Holy Ghost" as promised, and are "endued with power from on high," not in conversion, but "after they have believed;" and we impress upon their minds the opposite view, then we impart a life-long misdirection to their seekings, prayers, and activities. We send them in the direction of darkness, instead of "marvelous light;" of weakness, instead of strength; of doubt, instead of "full assurance of hope;" of emptiness, instead of the "fulness of God;" and of the "bondage of corruption," instead of "the glorious liberty of the sons of God." Will you not attend us in a careful investigation of this great theme? If we go wrong, will you not expose the error? If we shall speak "the words of truth and soberness," will you not hold up the light before the Church of God?"

Reader, the subject before us is not one of mere speculative interest. It is, on the other hand, one of vital importance relatively to the life of God in your soul. If, when you have read what we hope to write, you do not find yourself nearer to God than you now are; if you do not find yourself in full "fellowship with the Father and with His Son Jesus Christ," and if "your joy shall not be full," or you shall not be earnestly moved to "seek with all your heart and with all your soul" until you find this infinite good; then so far we have written, and you have read, in vain.

If you have not "received the Holy Ghost since you believed," you need to know certainly whether there is not in reserve for you "some better thing" than you have yet obtained. Will you not read these pages with the fixed purpose to know, if possible, the truth upon this whole subject, and, if you find the light, to follow it, until you are "filled with all the fulness of God?"

CHAPTER II.

EXPERIENCE AND TEACHINGS OF OUR SAVIOUR

ON THE BAPTISM OF THE HOLY GHOST.

________

"For He whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him."—John iii. 34.

In Christ there were two forms of manifestation equally conspicuous— viz.: Deity "in the brightness of His glory," and "the express image of His person;" and humanity in absolute beauty and perfection. In the former relation He is "the Lord our righteousness." In the latter, He is our divine-human Exemplar, teaching us not only what we should do and become, but how to do and become all that is required of us.

Here arises a new question, which, to our knowledge, has not been put before. The question is this: Did the development or manifestation of the spiritual life in Christ depend upon the baptism, the indwelling, and the influence of the Holy Spirit, the same in all essential particulars as in us? Did He seek and secure this Divine anointing as the necessary conditions and means of "finishing the work which the Father had given Him to do"—just as we are necessitated to seek and secure the same "enduement of power from on high," as the means and condition of our finishing the work which Christ has given us to do?

A reference to prophecy furnishes a definite answer to all such questions: "And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots, and the Spirit of the Lord shall be upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord; and shall make Him of quick understanding in the fear of the Lord." Isa. xi. 1-3. Here we are positively taught that the Divine manifestations which shone through Christ were the result of the power of the Spirit which rested upon Him.

The same truth is taught in Isa. xlii. 1: "Behold My servant, whom I uphold! Mine elect, in whom My soul delighteth; I have put My Spirit upon Him; He shall bring forth judgment to the Gentiles." In Isa. lxi. 1, Christ thus speaks of Himself in the first person: "The Spirit of the Lord God is upon Me; because He hath anointed Me to preach good tidings unto the meek, He hath sent Me to bind up the heart-broken, to proclaim liberty to the captives, and the opening of the prison to them that are bound." The fact that Christ was thus baptized of the Spirit implies that He needed that baptism, and that without it, in the relations in which He then was, He could not have "finished the work which the Father had given Him to do." In seeking, and obtaining, and acting under that baptism, Christ is our Exemplar in respect to the spiritual and divine life which is required of us.

We find the same truth set forth with equal clearness in the New Testament. In John iii. 34, we are told, for example, that the reason why Christ spake as He did, and what He did, was owing to the measureless effusion and power of the Spirit which was vouchsafed to Him: "For He whom God hath sent speaketh the words of God; for God giveth not the Spirit by measure unto Him." God does not bestow gifts or influences where and when they are not needed. Christ received this measureless effusion of the Spirit at the beginning and during the progress of His mission, because it was a necessity to Him—just as similar baptisms are a necessity to us in our life mission.

We have here, no doubt, one reason for the fact, that our Saviour spent so much time alone with God and in prayer to Him. Christ teaches us that God gives the Holy Spirit to those who ask, and seek, and knock at the door of mercy for this anointing. In this respect, also, God has made Christ our Exemplar, giving the Spirit to Him when he consciously needed His special Divine influence and sought for it, just as He gives us the Spirit as we consciously need and seek Him at His hands.

Not to be misled here, we must carefully distinguish between the state of Christ when, as the eternal Word, He dwelt with the Father, and when, as the same Word, He "was made flesh and dwelt among us." In the former state, He had infinite all-sufficiency in Himself; in the latter, He "was in all respects made like unto His brethren," and had the same need of the baptism of the Spirit that we have, and obtained "power from high" on the conditions on which the same blessing is promised to us.

We now turn to the recorded facts of the public life of our Saviour which bear upon our present inquiries. At the time of His baptism by John, the Spirit descended upon Him in answer to special prayer on His part: "Jesus also being baptized, and praying, the heaven was opened, and the Holy Ghost descended in a bodily shape like a dove upon Him." This was His first special baptism.

At the close of the temptation in the wilderness, after Satan had fled discomfited from His presence, and angels had descended and ministered unto Him, the final and great baptism appears to have been given, and "Jesus returned in the power of the Spirit into Galilee." Then under this special Divine influence is thus presented by the sacred historian: "And there went out a fame of Him through all the region round about. And He taught in their synagogues, being glorified of all." But the effect of this baptism is still more manifest in the account which follows of His visit to Nazareth. We give the account in full:

"And He came to Nazareth, where He had been brought up; and, as His custom was, He went into the synagogue on the Sabbath day, and stood up for to read. And there was delivered unto Him the book of the prophet Esaias. And when He had opened the book, He found the place where it was written, The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor: He hath sent Me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised; to preach the acceptable year of the Lord. And He closed the book, and gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on Him. And He began to say unto them, This day is this Scripture fulfilled in your ears. And all bare Him witness, and wondered at the gracious words which proceeded out of His mouth."

Our Saviour was here among the people, who had known Him from childhood up. Hitherto He took no part in their worship but what was ordinary. Nor does it seem that His prior reading or discourses had been marked by peculiarities which excited very special observation, much less the envy of any. But now there was a mysterious something even about His reading, which fixed the eyes of all present upon Him. But their surprise and wonder reached their consummation when they listened to "the gracious words which proceeded out of His mouth."

In His intellectual, moral, and spiritual manifestations He stood before them as completely transformed as He was physically to the eyes of the disciples on the Mount of Transfiguration. Now this wonderful transformation Christ attributes, in fact and form, to the baptism of the Spirit which He had just before received. One of the main objects of reading that passage unquestionably was to explain to that people the cause of that transformation—a transformation so great as to excite their envy. We are in no danger of being misunderstood here. The life and character of our Saviour, prior to that event, were as absolutely pure as now. He was no less then than now, "God manifest in the flesh." Yet He had, through that baptism of love, knowledge, and power, ascended from some forms of perfect human and perfect Divine manifestations, to others far higher and more impressive.

The great truth which we would impress upon all minds through this revealed fact is this: If Christ the pure and spotless One, Christ the Eternal Word, was thus transformed through "the baptism of the Holy Ghost," what must be the transformation in believers when they for their life work shall be "endued with power from on high." This is the transformation which Christ is ready to effect in all His people. "He shall baptize you," says John Baptist, "with the Holy Ghost." On another occasion, when John saw Jesus coming unto him he gave utterance to these memorable words: "Behold the Lamb of God, which taketh away the sin of the world! This is He of whom I said, After me cometh a man which is preferred before me: for He was before me. And I knew Him not: but that He should be made manifest to Israel, therefore am I come baptizing with water. And John bare record, saying, I saw the Spirit descending from Heaven like a dove, and it abode upon Him, and I knew Him not: but He that sent me to baptize with water, the same said unto Me: Upon whom thou shalt see the Spirit descending, and remaining on Him, the same is He which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God."

We, then, are to look to Christ for the gift of the Spirit, just as He looked to the Father for the same baptism of power. As Christ spent forty days and forty nights in fasting and prayer preparatory to the reception of a full and final baptism, we should not think it strange if a considerable time should pass before such preparation in us is consummated.

Let this truth, however, be continually in our minds. The power of the Spirit was a necessity even to Christ for the full accomplishment of His life mission. How much more so to us if we would accomplish our life work. Christ would not enter upon His mission until He could "go forth in the power of the Spirit." Would it not be presumption in us to enter upon ours without tarrying before God "until we be endued with power from on high?"

We have now arrived at the main object of the present chapter—viz., what Christ Himself said and taught in regard to the Holy Spirit and His mission. On this part of our subject we would present the following facts and considerations:—

1. He taught expressly that all believers may seek and obtain this unspeakable gift, and upon the same conditions on which He obtained it. In Luke xi. 4-13, we have specific instructions on this subject. Read the whole passage: "And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For everyone that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened. If a son ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent or if he shall ask an egg will he offer him a scorpion? If ye, then, being evil know how to give good gifts unto your children how much more your heavenly Father give the Holy Spirit to them that ask Him!"

All, then, are without excuse who go forth to the mission of life without doing so under "the power of the Spirit as Christ went out from the wilderness. The heart of God, only in greater strength, is towards us, in respect to this gift, as the parental heart is toward the child in respect to needed food: "How much more shall your heavenly Father give the Holy Spirit to them that ask Him!"

2. The Holy Spirit, when given and not subsequently grieved or quenched, remains with us, not as a mere divine influence, but as an abiding personal presence. Everywhere our Saviour speaks of the Spirit, not as an influence, but as a Person. As a Person He is sent—comes, speaks, teaches, shows things to the mind, and abides with believers, as Christ "dwelt among us." He requires the ordinance of baptism to be administered in "the name of the Father and of the Son, and of the Holy Ghost." No such language is applicable to mere influence in any form.

The Spirit, also, when He comes to us, comes to abide with us as a permanent personal presence. Christ "came forth from the Father," came into the world, and "dwelt among us" for a little season. Then He "left the world, and returned to the Father." The Spirit comes to the believer to "abide with him forever." As a consequence, "all our work should be wrought in God," and all our activities should be under His immediate control. "I will pray the Father for you, and He shall give you another Comforter, that He may abide with you forever." "Ye know Him, for He dwelleth with you, and shall be in you."

3. Another truth of great moment taught by our Saviour on this subject, is this:—The benefits which we may all receive through the Spirit dwelling in us are far greater than His disciples did derive, or could have derived, from Christ's personal presence, teachings, and influence, when He was upon earth, and Himself under "the power of the Spirit." This we could hardly believe but upon the express testimony of our Saviour Himself. Until after "Christ was glorified," the Holy Ghost could not be given, even to believers. Hence the highest good of His disciples demanded that He should return to the Father, that the abiding presence of the Spirit might be vouchsafed to them: "Nevertheless, I tell you the truth; it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you." Christ did not undervalue the light and privileges enjoyed by His disciples under His ministrations. On this subject He thus speaks: "And He turned Him unto His disciples, and said privately, Blessed are the eyes which see the things that ye see; for I tell you that many prophets and kings have desired to see those things which ye see, and have not seen them; to hear those things which ye hear, and have not heard them." But what they thus saw and heard was only preparatory for the higher light and glory and blessedness which they were to receive and enjoy after Christ was glorified and the Holy Ghost was given unto them. Of the present privileges of all believers in common, our Saviour thus speaks: "He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water." "But this," the apostle adds, "He spake of the Spirit, which they that believe on Him should receive; for the Holy Ghost was not yet given, because that Jesus was not yet glorified."

None, we are taught here, could have had this blessedness consummated in their experience before "Jesus was glorified." No prophet, or king, or disciple ever did enjoy, or could have enjoyed, prior to the time when the Holy Ghost was given, the light, privileges, and blessedness which all believers may now enjoy under the dispensation of the Spirit.

Such are the express teachings of our Saviour upon this subject. According to the equally express teachings of prophecy also, "He that is feeble among you at that day shall be as David, while the house of David shall be as God, as the angel of the Lord before Him." Those things, also, after which "the prophets inquired and searched diligently," were not the sayings or works of our Saviour prior to His crucifixion, but "the sufferings of Christ and the glory that should follow"—follow after "the Holy Ghost was given." The most important utterances of our Saviour were like enigmas, even to the disciples, until after "the Spirit took of the things of Christ and showed them unto them."

4. The special mission of the Spirit, as revealed by our Saviour Himself, next claims our attention. His mission is set forth in such words as the following: "He shall teach you all things, and bring all things to your remembrance whatsoever I have said unto you;" "He shall glorify Me; for He shall receive of Mine and shall show it unto you;" "He will guide you into all truth;" "He shall testify of Me;" "I by the Spirit will show you plainly of the Father;" "He will reprove the world of sin, of righteousness, and of judgment;" "He shall not speak of Himself, but whatsoever He shall hear, that shall He speak; and He will show you things to come;" "And they shall all be taught of God."

The mission of the Spirit, then, is to put the mind in full possession of that "eternal life," which consists in "knowing the only living and true God, and Jesus Christ whom He hath sent." It is one thing to study the Word of God with human helps; it is quite another thing to have in addition to these the Spirit of God, first to strengthen His truth in "the inner man," and then to open it to our vision, especially "the image of the glory of God in the face of Jesus Christ." The Church, under the power of the Spirit's indwelling and teaching, is "the light of the world." While the Church is laboring for the salvation of the race, the Spirit is in the world to convince men of sin and lead them to Christ. After they have repented and believed in Him, He sends the Comforter to enlighten, teach, help, guide, and dwell with them forever.

Prior to conversion the Spirit comes to men without being sought, and convinces them of sin, even against their will. After repentance and faith in Christ, believers receive "power from on high," "the power of the Spirit," by asking, seeking, knocking, and waiting for His coming upon them as the disciples did at the Pentecost, and as Christ did in the wilderness and in mountain solitudes.

The Spirit in Christ, in the prophets and in the apostles, gives us the whole circle and volume of revealed truth. The Spirit in the world acts as a convicting and persuading power to lead men to Christ. The Spirit in the Church abides in the hearts of all believers who seek and obtain Him, as a transforming, all-illuminating, and personal presence, through which we apprehend the things of Christ, and all truth requisite "to life and godliness," through which, as stated by the apostle, "we behold with open face the glory of God," are "changed into the same image from glory to glory," and "are filled with all the fulness of God." Such is the mission of the Spirit, as set forth by our Saviour Himself.

5. What has Christ authorized us to expect, through the abiding presence and power of the Spirit? This is the question which should next engage our attention. We have already spoken of the forms of Divine illumination promised by our Saviour, and which are to be received through the Spirit.

Let us now contemplate other forms of blessedness, which are pledged to us, and which are to descend to us under His ministration: "And in that day ye shall ask Me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in My name, He will give it you. Hitherto ye have asked nothing in My name: ask and receive, that your joy may be full." "At that day ye shall know that I am in My Father, and ye in Me, and I in you. He that hath My commandments, and keepeth them, he it is that loveth Me; and he that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself to him. Judas, not Iscariot, saith to Him, Lord, how is it that Thou wilt manifest Thyself to us, and not to the world? Jesus answered and said to him, If a man love Me, he will keep My words: and My Father will love him, and We will come to him, and make Our abode with him."

All this is Spoken with direct reference to the results which were to attend the mission of the Spirit. After speaking of the illumination which believers are to receive under the teachings of the Spirit, our Saviour thus speaks of their blessedness through the Spirit's indwelling presence: "Peace I leave with you, My peace [the peace which I Myself enjoy] I give unto you." In His intercessory prayer, He thus speaks upon the same subject. "And now come I to Thee; and these things I speak in the world, that they might have My joy fulfilled in themselves." Again He adds, "And the glory which Thou hast given Me, I have given them; that they may be one, even as We are one. I in them and Thou in Me, that they may be made perfect in one; and that the world may know that Thou hast sent Me, and hast loved them, as Thou hast loved Me."

The power of the gospel in the hands of Christians, when they go forth "under the power of the Spirit," our Saviour thus describes: "Verily, verily, I say unto you, he that believeth on Me, the works that I do shall He do also; and greater works than these shall he do: because I go unto My Father." The Saviour is not here speaking of His miraculous deeds, but of the power of the gospel under His immediate ministration, as compared with the glory which was to follow His Sufferings, and follow through the agency of believers when under "the power of the Spirit."

Of two individuals aiming at the same general results, one may move in a far wider sphere, and may touch a far greater number of minds, and in this sense exert a far greater influence than the other; while the influence of the latter within his narrow sphere may be in itself more efficient than that of the former. This is the great truth set before us in this memorable utterance of Christ. Each believer, the least as well as the greatest, has received from Christ a life mission and work, and has, under the power of the Spirit, an influence in itself more efficient than Christ wielded during His public ministry.

The following, then, are some of the high and glorious privileges which Christ has absolutely promised to us, provided we receive the Holy Ghost after we believe:—

1. Not only a perfect union with Him, and with the Father in Him, "the Father in Him, and He in us, and we in Him" but we are to know that this union between us and the adorable Trinity does exist.

2. Not only is the Spirit to "abide with us forever," but Christ and the Father will "come to us and make their abode with us;" "our fellowship," in the language of the Apostle John, "being with the Father, and with His Son Jesus Christ."

3. We are to enjoy a similar access to the throne of grace, and have the same power in prayer in our life mission and work, that Christ possessed while prosecuting His mission and work—we "asking in His name," and asking and receiving until "our joy," as His was, "is full."

4. Under the power of the Spirit we are to "bring forth much fruit" to the glory of God, and to the honor of Him that "loved us, and gave Himself for us," and thus to share in full measure the glory which the Father has given to Christ.

5. In the prosecution of our life mission and work, we, abiding and walking in the Spirit, are to be possessed of a full fruition of that peace in God, and fulness of joy, which Christ Himself possessed, while "finishing the work which the Father had given Him to do." We should not dare to write such thoughts, did not the express words of Christ to that effect lie out in distinct utterances before our minds.

We notice, in the next place, the plan of our Saviour, as far as the agency of the Church is concerned in the work, of saving lost men, and bringing the world back to God. This plan may be thus stated:—

1. To organize the entire membership into one divinely-anointed sacramental host, all of whom, in their individual and social relations, are to labor with supreme devotion for this great end.

2. To impart to each and everyone, through the Spirit, such a full and special baptism of power, as will perfectly qualify for, and adapt him to, the peculiar and special mission and work appointed him. Each individual is to be so "endued with power from on high," and so "filled with all the fulness of God," that there shall not be "a sickly or feeble one in all that host;" "the feeble among them being as David, and the house of David" (the leaders under the Great Captain of our salvation), "as the Lord, as the angel of the Lord before Him."

3. Through the abiding presence of the Spirit, and through Him of Christ and the Father in each heart, there shall exist such a visible unity of spirit, purpose, and mutual love among all the sanctified family, that the world shall believe in the divinity of our Saviour's mission.

4. To secure in all such peace, assurance, and fullness of joy, that "the Gentiles shall come to the light of the Church, and kings to the brightness of her rising."

Such is the plan, as no one will deny. What did Christ do and teach to render this plan real in the experience of the Church? In His relations as our atoning God and Saviour, He has made full provision for the complete sanctification, adequacy for every good word and work, and fullness of joy in every believer. He has purchased for each and all "the promise of the Spirit," through Whom God can do for everyone "exceeding abundantly above all that we can ask or think."

He has, by His own example, shown us how we may obtain the "sealing and earnest of the Spirit;" and how we must live and act when we go forth to our life-work under His power. He has said everything that could have been said to induce in us, first of all, supreme consecration to our life-work, and then a waiting upon God, as Christ waited before the Father, for that "enduement of power from on high" which is the immutable condition of accomplishing our divinely-appointed mission. Among His earliest instructions we are absolutely assured of God's willingness and desire to bestow upon us this anointing when we seek and pray for it as required. We are also assured that when this baptism shall come upon us, "the days of our mourning shall be ended," and we may rejoice evermore.

Then as the time of His departure approached, His last discourse and prayer with His disciples seem to have but one leading end and aim, viz., to prepare their hearts for the reception of the Comforter, and to fix their desires and expectations upon "the glory which was to follow His sufferings."

On His first meeting with them after His resurrection, His first act, after His peace salutation, was to breathe upon them, saying, "Receive ye the Holy Ghost." After being seen of them forty days and speaking to them of the things pertaining to the "kingdom of God," after admonishing them not to "depart from Jerusalem, but wait for the promise of the Father," and assuring them that they should "be baptized with the Holy Ghost not many days hence," He finally led them out of the city as far as Bethany. There having delivered to them His final commission, "Go ye into all the world and preach the gospel to every creature," and His last command, "But tarry ye in Jerusalem until ye be endued with power from on high," He "lifted up His hands and blessed them," and then ascended upward and took His place at "the right hand of God," "leading captivity captive, and giving gifts unto men."

Now, reader, from beneath those sacred hands uplifted to bless us as well as them, those never-to-be-forgotten words, "Go," but "Tarry," come directly and personally to you and to me. Eternity is lost to us if we go not as bidden, and barrenness and spiritual blight will rest upon us if we tarry not as required. But the light of God shall attend us, and glory infinite shall encircle us at last if we do go forth as bidden on the one hand, and tarry as required on the other.

CHAPTER III.

DOCTRINE OF THE BAPTISM OF THE HOLY GHOST

EXPLAINED AND ELUCIDATED.

"I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire."—Matt. iii. 11-12.

"He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost."—Acts xix. 2.

THE preceding chapters have, we trust, opened the way for an exposition and elucidation of the doctrine of the Baptism of the Holy Ghost, as set forth in the New Testament.

In attending to this we will first of all quote the various passages of Scripture in which this doctrine is clearly set forth, and then suggest the various lessons which they appear to teach.

The first passage to which we refer is Acts xix. 1-6: "And it came to pass that, while Apollos was at Corinth, Paul having passed through the upper coasts, came to Ephesus; and finding certain disciples, he said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what, then, were ye baptized? And they said, Unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people that they should believe on Him which should come after him, that is, on Christ Jesus. When they heard this they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues and prophesied." This passage teaches several truths of great importance in respect to the subject under consideration.

1. We learn that the gift of the Spirit was not received in but after conversion—"Have ye received the Holy Ghost since ye believed?"

2. We are taught that in the judgment of inspired men, believers are not fully qualified for their sphere of Christian activity until this baptism is received.

The men whom Paul met he distinctly recognized as Christians, but in want of the chief qualifications for Christian usefulness until they had been "endued with power from on high," through this Divine Baptism.

Nor was this view peculiar to Paul. It was the view of the other apostles, as we may learn from Acts viii. 14-17: "Now when the apostles which were at Jerusalem heard that Samaria had received the Word of God, they sent unto them Peter and John, who, when they were come down, prayed for them, that they might receive the Holy Ghost, for as yet He was fallen upon none of them, only they were baptized in the name of the Lord Jesus. Then laid they their hands on them, and they received the Holy Ghost."

3. We learn from the passage before us, as well as from others, that when believers do receive this Divine Baptism, they enter at once upon forms of Christian activity and usefulness otherwise impossible to them. It was so with the twelve individuals referred to, and with the apostles and their associates at the Pentecost, and also with Apollos after he was instructed by Priscilla and Aquila.

4. We learn also that where the Holy Ghost is received such a change is wrought in the subject, that he himself is distinctly conscious of it. This change is also, with equal distinctness, seen by others. The transformation which took place in the believers in Samaria was observed even by Simon the sorcerer.

The change produced in the apostles and their associates at the Pentecost, was not only manifest to the inhabitants of Jerusalem, but to the multitudes assembled from surrounding nations. The new forms of life and activity which followed the descent of the Spirit upon the believers assembled at the house of Cornelius were at once obvious to Peter and his companions from Joppa. Acts x. 44—47: "While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost, for they heard them speak with tongues and magnify God. Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?"

That the change wrought by the gift of the Spirit should be visible to others, as well as to believers, was foreshadowed in prophecy: "The Lord shall rise upon thee, and His glory shall be seen upon thee."

5. The gift of the Spirit does not ordinarily come to believers unsought or unexpected, but where and when they are seeking it and waiting for it. We have but one case recorded in the New Testament in which this blessing came when not definitely sought. This is the case presented above—the case in which the Gentiles first received this "unspeakable gift." Here it was thus given for reasons that at once disappeared. To us, the great truth stands plainly revealed, that "the sealing and earnest of the Spirit" will not be given to us, but upon the condition that we seek it and wait for it, as the apostles and primitive Christians sought and waited for it.

The second passage to which we call attention is Eph. i. 13: "In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation; in whom, also, after that ye believed, ye were sealed with that Holy Spirit of promise." Here we have the order of facts as occurring in actual experience, viz., hearing, then believing, then, after believing, "the sealing with that Holy Spirit of promise." All is plain here but the meaning of the term "sealed." Reference is had, in the use of this term, to the final act of parties rendering permanently valid and mutually obligatory written covenants, in putting their hand and seal to the document.

When a penitent believes in Christ, "he sets to his seal that God is true;" then God gives His Holy Spirit unto him to seal on his heart, the fact that he is "accepted in the Beloved," and is brought into covenant relations with "the Father of lights." Until this is done he has no witness from God that his sins are blotted out and that his name is written in Heaven. It would evince great presumption in us to call ourselves His renewed and adopted children, without the testimony and sealing of His Holy Spirit. "Because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father."

A third passage which we find on this subject is in 2 Cor. i. 22, where we read that God both "seals us and gives the earnest of the Spirit in our hearts." In Eph. i. 14 we read that in the gift of the Spirit we receive not only a seal of our title to sonship with God, but "the earnest of our inheritance until the redemption of the purchased possession."

The term "earnest" implies, in our language as well as in the original, two ideas—a part of the inheritance given in hand, and that as a pledge of an ultimate possession of the whole. The part received being the same in kind as the remainder, puts the recipient in possession of the same blessedness in kind which he is afterwards to receive in its fullness. This, then, is true of all who receive the "sealing and earnest of the Spirit in their hearts." With them glory is begun below. Heaven itself has dawned upon their inner life.

The fourth passage to which we invite attention is Eph. iii. 14—21. The passage is rather long, but will repay a careful consideration, as it throws great light on our present inquires, "For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in Heaven and earth is named, that He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God. Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto Him be glory in the Church by Christ Jesus throughout all ages, world without end. Amen."

The reader will notice the various stages of Christian experience here presented, and how each is preparatory to that which follows next in order, until the whole culminates in the soul being "filled with all the fulness of God." It will also be observed that this fullness results primarily from one originating cause—the indwelling of the Spirit in our hearts. Let us now contemplate these great central facts of the spiritual life, in the order here presented.

1. When we "receive the Holy Ghost, after we have believed," the first result is an expansion and accumulation of intellectual, moral, and spiritual power. Our faculties of apprehension and comprehension are greatly enlarged. In other words, we are "strengthened with might by the Spirit in the inner man." We become "strong in the Lord, and in the power of His might." We are able to think, to pray, to suffer, to submit, to do and to endure as would otherwise be impossible to us.

2. When our bodies thus become "the temples of the Holy Ghost," and we are "builded together for an habitation of God through the Spirit," Christ then "dwells in our hearts by faith," and is "in us the hope of glory." He and the Father "come to us and make their abode with us," and then "truly our fellowship is with the Father and with His Son Jesus Christ." We thus enjoy "the fellowship of the Spirit," and in this Divine fellowship we come to know and believe the love that God hath to us," and by this means our "love is made perfect," our characters take form after the Divine image, and we become "confirmed, settled, and strengthened;" that is, we become "rooted and grounded in love."

3. When thus "walking in the light as God is in the light," "beholding with open face the glory of the Lord," and having "fellowship with the Father and with His Son Jesus Christ," we at length attain to "a comprehension of the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge." We, then, know by experience what our Saviour meant when He said, "And this is life eternal, that they might know Thee, the only true God, and Jesus Christ whom Thou hast sent."

4. As a further result, all our powers and susceptibilities, and activities become pervaded and filled with "the light of God." Our dwellingplace is now in the center of an infinite fullness, where every want is met, where the "effect of righteousness is peace, and the fruit of righteousness is quietness and assurance forever," and where "God is our everlasting light, and the days of our mourning are ended." In other words, we are "filled with all the fulness of God."

5. The inspired caution which follows must not be overlooked in this connection. When our thoughts, desires, and prayers turn towards God, we must never "limit the Holy One." We must never suppose that the measure of grace, which He shall give, will be limited by what we "ask or think."

We are to bear in mind, on the other hand, that the measure of our real necessities, not as seen by ourselves, but as they lie out under the eye of God, is the limit with which He is able to fill us, and which He will confer when we "put our trust in Him." "According to the power"—that is, by means of the power of the Spirit—"that worketh in us," God is "able to do exceeding abundantly above all that we ask or think." This is "the way of holiness," along which all are advancing who "receive the Holy Ghost after they have believed," and who do not "grieve" or "quench the Spirit," but "walk in the Spirit."

In addition to the above, there are various passages which speak of the power of the Spirit demanding special notice. The Spirit, as imparted to Christ, is called "the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord." Jesus commanded His disciples to "tarry in Jerusalem until they were endued with power from on high." Again, "Ye shall receive power after that the Holy Ghost is come upon you."

"Through the power of the Holy Ghost" we are "filled with all joy and peace in believing," and "abound in hope." Through the power of the Spirit the truth of God has an all-transforming influence over our whole moral and spiritual being and character. "We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord."

The Spirit also has absolute control of all the elements of moral and spiritual power within us. He can purify our emotions and affections, quicken into immortal life and vigor our intellectual and executive activities, transform character and consolidate virtue, and thus render us "strong in the Lord and in the power of His might" for all purposes of thought, action, and endurance. But more of this in another chapter.

Let us now turn our attention to the memorable utterance of our Saviour, found in John vii. 38, 39: "He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this spake He of the Spirit, which they that believe on Him should receive, for the Holy Ghost was not yet given, because that Jesus was not yet glorified." The following important truths, undeniably revealed in this passage, deserve particular attention:

1. The Spirit, with all that shall follow His reception, is here promised absolutely to every believer to the end of time. "If any man thirst," says Christ, in the verse preceding, "let him come unto Me, and drink." "He that believeth on Me"—that is, every individual that shall believe "as the Scripture hath said, out of his belly shall flow rivers of living water." No promise can be more universal.

2. The Spirit, as here promised, was given to no believer until after Jesus was glorified, and never at that time in conversion, but only and exclusively after he had believed to the saving of his soul.

3. Let us now think of the moral and spiritual state, "the everlasting consolations," the assurances of hope, the immortal fellowships, and fullness of joy, represented by such language as this, "Rivers of living water." "Whosoever," says our Saviour again, "drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him shall be in him a well of water, springing up into everlasting life." All that such language imports becomes real in the experience of every believer who "receives the Holy Ghost" after he has believed.

On no other condition can such a form of life and blessedness become real in the experience of any individual. "But this He spake of the Spirit." You may possess all this, reader, because you may "be filled with the Spirit," and may "walk in the Spirit." You must possess all this, or your Christian life, in its essential particulars, will be a melancholy failure.

The object for which the Spirit is given is also specified in the New Testament. 1 Cor. xii. 7: "But the manifestation of the Spirit is given to every man to profit withal;" that is, to render him efficiently useful as a member of the sanctified family. "To one," we are told, 1 Cor. xii. 8—11, "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; but all these worketh that one and the self-same Spirit, dividing to every man severally as He will."

All who receive this baptism, we are taught (verse 13), "by one Spirit are baptized into one body," and "made to drink into one Spirit." All have not imparted to them the same gifts; but each receives, in connection with what is common to all, special gifts and influences, which adapt him to his particular place as "a member of the body of Christ." The specific object of the entire chapter before us is to elucidate this one truth.

The spirit of prophecy which attends this baptism requires special attention. Acts ii. 18: "And on My servants and on My handmaidens I will pour out, in those days, of My Spirit; and they shall prophesy." Acts xxi. 9: "And the same man had four daughters, virgins, which did prophesy." The particular meaning of the term "prophesy," in the New Testament, is not to foretell future events, but, as we are informed, 1 Cor. xiv. 3, 4, to utter Divine truth under the illumination of the Spirit, so as to edify those that hear—the Church especially: "But he that prophesieth, speaketh unto men to edification, and exhortation, and comfort. He that speaketh in an unknown tongue, edifieth himself; but he that prophesieth, edifieth the Church."

The effect upon worldly minds of the spirit of prophecy in the Church is set forth in verses 23 and 24 of the same chapter: "If therefore the whole Church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad? But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: and thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth."

This prophetic power, the power of utterance for the edification of the Church and the conversion of sinners, is in all such passages and in other Scriptures represented as the common privilege of all believers. Let any worldly person enter a circle whose hearts are full of the Holy Ghost, and he will at once recognize himself as encompassed with the light of God, and will be impressed with the fact that the kingdom of God has come nigh unto him. When any one speaks there will be an unction about his utterance, which all will recognize as Divine.

Another portion of the New Testament, which has an important bearing upon our present inquiries, is the first baptism of the Spirit after "Jesus was glorified;" that which occurred at the Pentecost. A full account of this event is given in the first and second chapters of Acts. The following facts in this account deserve attention:—

1. The apostles and their associates, knowing well that the promise of the Holy Spirit was about to be fulfilled, made every possible arrangement to receive Him; such as completing the required number of apostles, and the preparation of their hearts for His glorious entrance.

Having done this, they met together in perfect unity of prayer and expectation to receive "the promise of the Father." "And when the day of Pentecost was fully come, they were all with one accord in one place." Here is a revelation to us of the spiritual state in which we may expect this Divine baptism—viz., a state of total consecration to Christ, and a waiting and praying for it with all our hearts.

2. We notice also the signs which immediately preceded the baptism itself. First of all, the place was shaken as by a mighty rushing wind; then appeared the cloven tongues; and lastly, the internal manifestation, when all in common "were filled with the Holy Ghost." We have, we believe, but three instances in which the bestowment of this blessing was preceded by external manifestations—the anointing of Christ, the case before us, and the one after the release of Peter and John, recorded in Acts iv. 31: "And when they had prayed the place was shaken where they were assembled together, and they were all filled with the Holy Ghost, and they spake the Word of God with boldness." In all other instances the manifestation was wholly internal.

3. We notice, again, the special and the common effects of this baptism—the speaking with tongues and prophesying, or the utterance of Divine truth under Divine influence. The former was a miraculous power granted to the few; the latter, a special gift granted to all in common. Few spake with tongues; all uttered "the wonderful works of God," and "spoke the Word of God with boldness."

4. We notice, finally, in this connection, the universality of "the promise of the Spirit." This is manifest in the condition on which this gift of God was promised to those addressed by Peter on this occasion. Acts ii. 38: "Then Peter said unto them, Repent, and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." Here we are taught that all who repent and believe in Christ, and openly confess Him, become, for this reason, graciously entitled to this promise. So the apostle positively affirms in the next verse, "For the promise is unto you and to your children, and to all that are afar off, even to as many as the Lord our God shall call." Here we have universality in its strictest and most absolute form.

One and only one other aspect of this great theme demands our notice in this connection; we refer to the doctrine of the Spirit as an abiding presence in the Church, and in all the membership of the same. On this subject the teachings of our Saviour are very specific. John xvi. 16: "And I will pray the Father, and He will give you another Comforter, that He may abide with you forever."

The visible presence of Christ with His disciples was temporary: that of the Spirit was to be perpetual: and the blessings received through the presence of the Spirit were to be much greater than those received through the personal presence of Christ. John. xvi. 7: "Nevertheless I tell you the truth; it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you."

Such is the doctrine of the Spirit, as presented in the Scriptures of truth. Let us now attend to certain general suggestions tending to elucidate still further this great subject.

We will consider:—

I. THE NATURE OF THE PROMISE OF THE SPIRIT.

1. The Spirit, as the crowning glory and promise of the New Dispensation, is not, although supernatural, any form of miraculous power. As a miracle-working power, He had been in the Church ever since the fall, and had been imparted as such to the disciples prior to the death of Christ; yet as promised by our Saviour, and foretold by the prophets, He was not given until after "Christ was glorified." The baptism at the Pentecost was the beginning of the fulfillment of this promise.

2. The Spirit sustains one relation to the world and quite another to the Church. To the former He was a convicting and converting power; to the latter He is an all-illuminating, all sanctifying, and all-strengthening presence, through whom we are continuously transformed into the Divine image "from glory to glory," brought into "fellowship with the Father and with His Son Jesus Christ," have a continuous earnest of eternal fruition, and are "filled with all the fulness of God."

3. The promise of the Spirit does not pertain merely to the apostles, the Primitive Church, or a favored few in subsequent ages. It is, on the other hand, the common gift to all who believe in Christ, the least as well as the greatest, and that to the end of time. Nothing can be more specific than the teachings of the Scriptures on this subject. "All thy children shall be taught of the Lord, and great shall be the peace of thy children;" "The promise is to you and to your children, and to all that are afar off, even to as many as the Lord our God shall call;" "He that believeth on Me (as the Scriptures have said), out of his belly shall flow rivers of living water. But this He spake of the Spirit, which they that believe on Him should receive."

4. While all who believe become thereby entitled to this promise, its fulfillment is to be sought by faith after we have believed in Jesus; just as pardon is sought in conversion. The promise is as absolute in one case as in the other. There is nothing which God so desires to bestow upon sinners as pardon, and with it eternal life. Neither is there any gift He is more willing to bestow upon believers than this Divine Baptism. Here all who ask receive, and all who seek find. Nothing but unbelief can prevent pardon; and nothing but a want of faith in the promise of God can prevent an "enduement of power from on high."

5. There is no natural, or intellectual, or educational, or moral, or ecclesiastical gift which can be a substitute for this. It is the all-essential and absolutely supreme gift of God in this dispensation. As the sun in the solar system, and life in the human body are the highest good, and nothing can supersede them; so this baptism is the noblest blessing of Christianity, and no other can fill its place.

II. SOME OF THE EFFECTS OF THIS BAPTISM.

In reference to the effects of this baptism, we would remark in general, that permanence and power are the leading characteristics. Without this, feebleness characterizes the strongest among us; with it, "he that is feeble among us is as David, and the house of David, as the Lord, as the angel of the Lord before him." In the former state, "our souls can neither fly nor go;" in the latter, "we mount up on wings as eagles, we run and are not weary, and walk and are not faint." In the former state "we walk in darkness," in the latter "God is our everlasting light, and the days of our mourning are ended." In the former state we are weary, "tossed with tempests, and not comforted;" in the latter, "our peace is as a river, and our righteousness as the waves of the sea." In the former state doubts and fears prevail, in the latter we walk in the cloudless sunlight of "the full assurance of hope." In the one state we groan and sigh, and "weep for sorrow of heart," in the other "we sing for joy of heart," returning and coming "to Zion with songs and everlasting joy upon our heads."

To be more particular, we remark—1. In this state all our natural powers are quickened and developed into unwonted activity and energy. When in the presence of great minds, great thoughts, deep emotions, and vast energies of action, all our mental powers take on forms of activity otherwise impossible to us. What, then, must be the effect upon our mental faculties when they are all brought consciously under the influence of the infinite and eternal mind, and move and act under the power of God's thoughts, emotions, and activities?

These statements are all sustained by universal observation and experience. Whenever anyone receives this baptism, a radical change is immediately observed in the forms which his actions assume. Thought is expanded, emotion deepened, and activity energized as never before.

2. Especially is there an increase of moral and spiritual power to endure and accomplish all things according to the Divine will. Without this baptism the mind remains in servitude to the natural propensities, faints under chastisements, is overcome when tempted, and rendered despondent through broken resolutions. Under this baptism we have a sovereign control over our spirit, we endure when tried, overcome when tempted, and when weak in ourselves find everlasting strength in God.

Power with God and with men is an invariable result of this anointing. After Luther received it, his enemies were accustomed to say that he could obtain anything from God for which he asked. After Knox received it, Mary Queen of Scots was accustomed to say that she feared the prayers of that one man more than she did the fleets and armies of Elizabeth. So it was with the apostles and first Christians after the Pentecost. Who among men could "resist the wisdom and the spirit with which they spake?" The same is true of the weakest in the churches when thus baptized with the Holy Ghost.

3. Soul-transforming apprehensions of truth is another marked result of this baptism. Void of this anointing, the Bible, in its spiritual teachings, seems to be a sealed book, or a dead letter. With it, every truth has an all-vitalizing power to quicken and enlarge thought, to deepen spiritual emotion, to quicken the mental faculties, and to transform the whole moral and spiritual being and character. We walk in the light of God, which, shining upon the sacred page, gives to its truth a cleansing, illuminating, elevating, and energizing effect upon our souls. We realize the force of what Paul teaches as the result of receiving the Spirit in 1 Cor. ii. 9-16.

4. Absolute assurance of hope is another equally marked result of this baptism. This assurance is represented by such forms of expression as these: "We know that we are of God," "we know that we have passed from death unto life," "we know in whom we have believed," and "truly our fellowship is with the Father, and with His Son Jesus Christ." "Now we have received, not the spirit which is of the world, but the Spirit which is of God, that we might know the things which are freely given to us of God." After the believer has received the witness of the Spirit, he can no more doubt his adoption than he can doubt his own being. There is nothing of which he does or can enjoy a more absolute assurance.

5. Another result of this baptism is conscious "fellowship with the Father, and with His Son Jesus Christ." Before the believer has received the Holy Ghost, Christ is to his apprehension far off in Heaven, and God is at an infinite remove. After this baptism, the soul becomes a temple of the Triune Deity. God then "walks in us and dwells in us." The Father and the Son "come to us and make their abode with us," and we are thus "filled with all the fulness of God." Christ is in us the hope of glory, and dwells in our hearts by faith. In prayer, we speak to Him as a personal presence, and inwardly "see His face." God "shines in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." We know then, and only then, what Christ means when He says, "I will come to you," "I will manifest Myself to him," and "I will come unto him and sup with him, and he with Me," and "I will not leave you comfortless: I will come to you."

6. We mention as another result, deep and permanent spiritual blessedness. This blessedness is set forth by such Divine expressions as "joy in God," "joy in tribulation," "rejoice evermore," "pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake," "everlasting consolations and good hope through grace," joy unspeakable, and full of glory," "the peace of God, which passeth understanding, keeps our minds and hearts through Christ Jesus," peace as a river, and righteousness as the waves of the sea," and "the Lord shall be their everlasting light, and the days of their mourning shall be ended." In short, when we have received the Holy Ghost after we have believed, our interior life will fully correspond with Christian experience, as foreseen by the ancient prophets and as described in the New Testament.

7. Christian unity and love is another result which will follow this baptism. We shall "have fellowship" not only "with the Father, and with His Son Jesus Christ," but also "one with another;" and the prayer of the Saviour in behalf of His people will be fully answered: "That they all may be one; as Thou, Father, art in Me, and I in Thee, that they also may be one in us; that the world may believe that Thou hast sent Me;" "I in them, and Thou in Me, that they may be made perfect in one; and that the world may know that Thou hast sent Me, and hast loved them, as Thou hast loved Me."

It is vain to look for such a condition of unity and concord as here prayed for only as the glorious fruits of a baptism of the Holy Ghost. Any other spirit than this will produce division and strife; but this running through every member will bring the whole as a body to the Head, fitly joined together and compacted, so that there shall be no schism in the body.

III. CONDITIONS ON WHICH THIS BAPTISM MAY BE OBTAINED.

In the expositions above given, the conditions on which this Divine baptism may be obtained have been rendered so plain, that only a few particulars need be specified under this division of our subject. It may be stated as a general principle of the Divine administration, and especially in connection with the gift of the Spirit, that no such blessing is conferred until its value is appreciated, until there is faith in the provisions and promises of grace in respect to it, and until it is specifically sought as a supreme good. What, then, are the conditions on which we may receive this all-owning gift of Divine grace? They are, among others, the following:—

1. It must be clearly separated in thought from all miraculous endowments, and from that form of Divine influence which issues in conversion and justification. What if the disciples, when told to "tarry in Jerusalem until they were endued with power from on high," had replied, "Lord we have the Spirit already, we have His miraculous gifts, and His converting influence has never left us." Would they have obtained the Pentecostal baptism? Assuredly not. Having such a state of mind, would any of the individuals subsequently addressed by the apostles upon this subject have been filled with the Spirit?

So with us at the present time. God has so clearly distinguished and separated this from all other gifts of grace and forms of Divine manifestation that, until we have distinctly recognized and credited what He has revealed upon the subject, we are not prepared to receive the blessing, and have no reason to expect it.

2. We must distinctly recognize ourselves, on account of our having exercised "repentance towards God, and faith in our Lord Jesus Christ," as formally entitled to plead "the promise of the Spirit," with the absolute certainty of receiving it. This is the distinctly revealed birthright of every believer.

3. In a state of supreme consecration to Christ, we must plead this promise before God, and watch for it and wait for it, as the disciples did at Jerusalem, until the baptism comes upon us. Here, all reap who faint not. Reader, "the highway of holiness" is now open before you. Will you walk in it? Will you tarry before God until you, for your life-mission and work, are "endued with power from on high?"

4. If as churches or as a body of believers we seek this baptism of the Holy Ghost, we must each meet the conditions above-named, so that we may appear before God for this blessing as the apostles and their associates—viz., "all continue with one accord in prayer and supplication." "And when the day of Pentecost was fully come, they were all with one accord in one place." Thus must we wait, pray, supplicate, and believe until the promise of the Father fall upon us as upon them at the beginning. And thus waiting, it will not be "many days" ere the Heavenly Gift come down, and we shall all be "filled with the Holy Ghost."

CHAPTER IV.

BAPTISMS OF THE SPIRIT UNDER

THE OLD AND NEW DISPENSATIONS COMPARED.

"And it shall come to pass afterward, that I will pour out my spirit 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."—Joel ii. 28-29.

"But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified."

John vii. 39.

AT "sundry times" of the Old Testament Dispensation, we have accounts of baptisms of the Spirit analogous to those which occurred after "Christ was glorified." Yet we are told that until after this event "the Holy Ghost was not yet given." There must be something very peculiar about this last baptism. To show the nature of this peculiarity is the object of this chapter. In doing so, we will first of all give the historic facts as they occur in the Scriptures.

Of Enoch we read that for three hundred years he "walked with God." To have done this he must have enjoyed certain forms and degrees of "the communion and fellowship of the Spirit."

When Abraham (Gen. xv. 7) was made distinctly conscious that God was "his shield and exceeding great reward," he must have entered into a new form of spiritual life in God. This was to him a special baptism of the Spirit; and he had others equally memorable during the progress of his natural life.

Jacob also received a baptism of the Spirit, such as was given under the Old Testament Dispensation. During his sojourn at Bethel, he obtained a baptism which gave an entirely new direction to his inward experience and outward conduct. It was through this baptism that afterwards, "as a Prince, he had power with God and with man, and prevailed."

One of the most memorable instances of an Old Testament baptism of the Spirit is recorded of Moses in Exodus xxxiii. and xxxiv. After informing us that "The Lord spake unto Moses face to face, as a man speaketh unto his friend," we have the following remarkable statements:—"And Moses said unto the Lord, See, Thou sayest unto me, Bring up this people: and Thou hast not let me know whom Thou wilt send with me. Yet Thou hast said, I know thee by name, and thou hast also found grace in My sight. Now therefore, I pray Thee, if I have found grace in Thy sight, show me now Thy way, that I may know Thee, that I may find grace in Thy sight: and consider that this nation is Thy people. And He said, My presence shall go with thee, and I will give thee rest. And he said unto Him, If Thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and Thy people have found grace in Thy sight? Is it not in that Thou goest with us? So shall we be separated, I and Thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken; for thou hast found grace in My sight, and I know thee by name. And he said, I beseech Thee, show me Thy glory. And he said, I will make all My goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. And He said, Thou canst not see My face: for there shall no man see Me, and live. And the Lord said, Behold, there is a place by Me, and Thou shalt stand upon a rock: and it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand while I pass by; and I will take away Mine hand, and thou shalt see My back parts; but My face shall not be seen."

Here, then, we have the waiting and supplication of Moses, with the express promise of Jehovah to him. Let us now see the baptism itself, in which the Divine promise was fulfilled (Exodus xxxiv):—"And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation. And Moses made haste, and bowed his head towards the earth, and worshipped."

From that moment onward Moses was a new man. He felt, spoke, and acted as it was impossible for him to have done before. Prior to this he had known God as the Creator and universal Lawgiver, and had received from Him the power of working miracles, together with the Spirit of revelation. Yet he had never, in the true and proper sense, "known God" or "understood His way;" and more especially was he ignorant of what constituted the essential glory of the Divine character. Thenceforth the glory of God was the everlasting light of his soul.

We would now direct attention to Num. xi. 24-30, where we have an account of the baptism given to the seventy elders, who were selected to aid Moses in ruling and teaching the people. The prophetic spirit here vouchsafed was not that of foretelling future events, but of speaking Divine truth under special Divine influences. Let us read the passage attentively:—"And Moses went out, and told the people the words of the Lord, and gathered the seventy men of the elders of the people, and set them round about the tabernacle. And the Lord came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, and did not cease. But there remained two of the men in the camp, the name of the one was Eldad, and the name of the other Medad: and the Spirit rested upon them; and they were of them that were written, but went not out unto the tabernacle: and they prophesied in the camp. And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp. And Joshua the son of Nun, the servant of Moses, one of his young men, answered and said, My lord Moses, forbid them. And Moses said unto him, Enviest thou for my sake? Would God that all the Lord's people were prophets, and that the Lord would put His Spirit upon them! And Moses gat him into the camp, he and the elders of Israel."

We learn from this passage that none do or can prophesy, as God's servants, who have not this baptism, and that all who do receive it are so filled with Divine truth and power that they must speak forth "the wondrous works of God," and "magnify the Lord." Truth apprehended through the illumination of the Spirit is "as a fire shut up in the bones." All such must speak of their views and feelings of God, of the love of Christ, and of the glories of redemption.

The next case to which we would call attention is the baptism given to Saul, after Samuel had anointed him king (1 Sam. x. 9-13):— "And it was so, that when he had turned his back to go from Samuel, God gave him another heart: and all those signs came to pass that day. And when they came hither to the hill, behold, a company of prophets met him; and the Spirit of God came upon him, and he prophesied among them. And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets? And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets? And when he had made an end of prophesying, he came to the high place."

The new heart given to Saul was not, we suppose, a holy but kingly state of mind, by which he was fully qualified for his new office. The prophetic Spirit, of which he became at the time possessed, was the common result of a temporary or permanent baptism of the Spirit. One great truth is presented in this passage in regard to the Divine anointing. It always imparts special qualifications for specific spheres of usefulness. In 1 Sam. xix. 18-23, we have a striking instance in which temporary baptisms come upon wicked men:— "So David fled, and escaped, and came to Samuel to Ramah, and told him all that Saul had done to him. And he and Samuel went and dwelt in Naioth. And it was told Saul, saying, Behold, David is at Naioth in Ramah. And Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing as appointed over them, the Spirit of God was upon the messengers of Saul, and they also prophesied. And when it was told Saul, he sent other messengers, and they prophesied likewise. And Saul sent messengers again the third time, and they prophesied also. Then went he also to Ramah, and came to a great well that is in Sechu: and he asked and said, Where are Samuel and David? And one said, Behold, they be at Naioth in Ramah. And he went thither to Naioth in Ramah: and the Spirit of God was upon him also, and he went on, and prophesied, until he came to Naioth in Ramah."

A similar spirit, we are told, came upon Balaam, under which he uttered, for the time, just such truths as God dictated.

In 2 Kings ii. 9-15 we have an account of the special baptism which Elisha received, and by which he was prepared for the prophetic office:—"And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me. And he said, Thou hast asked a hard thing: nevertheless, if thou see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so. And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into Heaven. And Elisha saw it, and he cried, My father, my father, the chariot of Israel, and the horsemen thereof. And he saw him no more: and he took hold of his own clothes, and rent them in two pieces. He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan; and he took the mantle of Elijah that fell from him, and smote the waters, and said, Where is the Lord God of Elijah? And when he also had smitten the waters, they parted hither and thither: and Elisha went over. And when the sons of the prophets which were to view at Jericho saw him, they said, The spirit of Elijah doth rest on Elisha. And they came to meet him, and bowed themselves to the ground before him."

From the moment the spirit of Elijah fell upon Elisha his prophetic life commenced. Under the baptism then received, and which was perpetuated, he became the most wonderful man of his age and country.

The preceding account is of considerable importance, as indicating the state of mind in which this baptism is obtained. Elisha was fully impressed with the conviction that he was to succeed Elijah as the prophet of the Lord. Hence his firm determination not to be separated from him until through him he had received the requisite "enduement of power from on high." So when we regard ourselves as "called of God to be saints," and as such also called to fill some sphere of usefulness in "God's kingdom," then under a deep impression that "we are not sufficient of ourselves to think anything as of ourselves, but that our sufficiency is of God," we resolvedly fix our hearts, as Elisha did, upon "the promise of the Spirit, the baptism of fire is near at hand."

Let us now glance at those instances of special baptisms of the Spirit which are recorded in the New Testament, and which occurred before the time when Christ was glorified. In Luke i. 67-79, after the circumcision of John, we have the following account of the baptism received by his father Zacharias:—"And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, Blessed be the Lord God of Israel; for He hath visited and redeemed His people, and hath raised up an horn of salvation for us in the house of His servant David; as He spake by the mouth of His holy prophets, which have been since the world began: that we should be saved from our enemies, and from the hand of all that hate us; to perform the mercy promised to our fathers, and to remember His holy covenant; the oath which He sware to our father Abraham, that He would grant unto us, that we being delivered out of the hand of our enemies might serve Him without fear, in holiness and righteousness before Him, all the days of our life. And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare His ways; to give knowledge of salvation unto His people by the remission of their sins, though the tender mercy of our God, whereby the dayspring from on high hath visited us, to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace." The following (Luke i. 39-55) is an account of the baptism and its results which came upon Elizabeth and Mary when they met in the house of the former:—"And Mary arose in those days, and went into the hill country with haste, into a city of Juda; and entered into the house of Zacharias, and saluted Elizabeth. And it came to pass, that, when Elizabeth heard the salutation of Mary, the babe leaped in her womb; and Elizabeth was filled with the Holy Ghost: and she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. And Mary said, My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. For He hath regarded the low estate of His handmaiden: for, behold, from henceforth all generations shall call me blessed. For He that is mighty hath done to me great things: and holy is His name. And His mercy is on them that fear Him from generation to generation. He hath showed strength with His arm; He hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things; and the rich He hath sent empty away. He hath holpen His servant Israel, in remembrance of His mercy; as He spake to our fathers, to Abraham, and to his seed forever."

How similar are the results stated in the above cases to those which followed the gift of the Holy Spirit after "Christ was glorified"! "They heard them speak with tongues and magnify God." "And they spake with tongues, and prophesied." "And the disciples were filled with joy and with the Holy Ghost." "Out of his belly shall flow rivers of living waters." Also the leading idea included in the term "prophesy," as that term is used in both Testaments, is brought out in the passages above quoted. It is not revealing future events, though this often attended this baptism, but an uttering divine truths under the immediate influence of the Holy Spirit, and, as Paul says, speaking unto men to "edification, and exhortation, and comfort." (1 Cor. xiv. 3